四书类 》 论语 The Analects of Confucius 》
学而第一
孔子 Confucius
《论语》是儒家学派的经典著作，由孔子的弟子及其再传弟子编纂而成。它以语录和对话文体，记录了孔子和他的弟子言行，集中反应了孔子的政治主张、伦理思想、道德观念及教育原则。通行本《论语》共二十篇。论语的语言简洁精练,含义深刻,其中有许多言论至今仍被世人视为至理。
《论语》首创语录之体。汉语文章的典范性也发源于此。《论语》一书比较忠实地记述了孔子及其弟子的言行，也比较集中地反映了孔子的思想。儒家创始人孔子的政治思想核心是“仁”、“礼”、“义”。
《论语》以记言为主,“论”是论纂的意思，“语”是话语，经典语句，箴言，“论语”即是论纂（先师孔子的）语言。《论语》成于众手,记述者有孔子的弟子,有孔子的再传弟子,也有孔门以外的人,但以孔门弟子为主.
作为一部优秀的语录体散文集，它以言简意赅、含蓄隽永的语言，记述了孔子的言论。《论语》中所记孔子循循善诱的教诲之言，或简单应答，点到即止；或启发论辩，侃侃而谈；富于变化，娓娓动人。
《论语》又善于通过神情语态的描写，展示人物形象。孔子是《论语》描述的中心，“夫子风采，溢于格言”（《文心雕龙•征圣》）；书中不仅有关于他的仪态举止的静态描写，而且有关于他的个性气质的传神刻画。此外，围绕孔子这一中心，《论语》还成功地刻画了一些孔门弟子的形象。如子路的率直鲁莽，颜渊的温雅贤良，子贡的聪颖善辩，曾皙的潇洒脱俗等等，都称得上个性鲜明，能给人留下深刻印象。孔子因材施教，对于不同的对象，考虑其不同的素质、优点和缺点、进德修业的具体情况，给予不同的教诲。表现了诲人不倦的可贵精神。据《颜渊》载，同是弟子问仁，孔子有不同的回答，答颜渊“克己复礼为仁”，答仲弓“己所不欲，勿施于人”，答司马中“仁者其言也讱”。颜渊学养高深，故答以“仁”学纲领，对仲弓和司马中则答以细目。又如，同是问“闻斯行诸？”孔子答子路：“又父母在，如之何其闻斯行之！”因为“由也兼人，故退之。”答冉有：“闻斯行之。”因为“求也退，故进之。”这不仅是因材施教教育方法的问题，其中还饱含孔子对弟子的高度的责任心。
《论语》是名列世界十大历史名人之首的中国古代思想家孔子的门人记录孔子言行的一部集子，成书于战国初期。因秦始皇-焚书坑儒，到西汉时期仅有口头传授及从孔子住宅夹壁中所得的本子，计有：鲁人口头传授的《鲁论语》20篇，齐人口头传授的《齐论语》22篇，从孔子住宅夹壁中发现的《古论语》21篇。西汉末年，帝师张禹精治《论语》，并根据《鲁论语》，参照《齐论语》，另成一论，称为《张侯论》。东汉末年，郑玄以《张侯论》为依据，参考《齐论语》、《古论语》，作《论语注》，是为今本《论语》。《齐论语》、《古论语》不久亡佚。现存《论语》共20篇，492章，其中记录孔子与弟子及时人谈论之语约444章，记孔门弟子相互谈论之语48章。
五四运动以后，《论语》作为封建文化的象征被列为批判否定的对象，尔后虽有新儒学的研究与萌生，但在中国民主革命的大背景下，儒家文化在中国并未形成新的气候。时代的发展，社会的前进，不能不使人们重新选择新生的思想文化，这就是马克思主义在中国的传播以及社会主义新文化的诞生与发展。
然而，严峻的事实是，一个新型的社会，特别是当它步入正常发展轨道的时候，不能不对自己的民族精神及传统文化进行重新反思，这是任何一个社会在其自身发展过程中所不能忽视的重要环节。特别是民族文化的精粹，更值得人们重新认识，重新探索。这使我想到人类的共性与个性，文化的共性与个性，民族文化的辩证否定本性。同时，也使我感到毛泽东“古为今用，洋为中用”思想的价值之所在。
事实上，当我们摆脱了形而上学的思维方式，真正确立唯物辩证的思维方法，并用它剖析中国传统文化的时候，就会发现其中的精华，《论语》便是其中之一。不可否认，《论语》有自己的糟粕或消极之处，但它所反映出来的两千多年前的社会人生精论，富有哲理的名句箴言，是中华民族文明程度的历史展示。即使今天处在改革开放、经济腾飞、文化发展的时代大潮中，《论语》中的许多思想仍具有一定的借鉴意义和时代价值。
孔子简介
孔子(前551-前479)名丘，字仲尼，英文：Confucius。兄弟排行第二,故也有人称为孔二,春秋后期鲁国人，汉族。公元前551年9月28日（夏历八月二十七日）生于鲁国陬邑昌平乡（今山东省曲阜市东南的鲁源村）；公元前479年4月11日（农历二月十一日）逝世，享年72岁，葬于曲阜城北泗水之上，即今日孔林所在地。
他的祖先是宋国贵族，大约在孔子前几世就没落了。孔子年轻时做过几任小官，但他一生大部分时间是从事教育，相传收弟子多达三千人，贤人72,教出不少有知识有才能的学生。孔子为春秋末期思想家、教育家，儒学学派的创始人，任鲁国司寇；后携弟子周游列国；最终返鲁，专心执教。在世时已被誉为“天纵之圣”、“天之木铎”“千古圣人”，是当时社会上最博学者之一，并且被后世尊为至圣（圣人之中的圣人）、万世师表。因父母曾为生子而祷于尼丘山，故名丘，曾修《诗》、《书》，定《礼》 、《乐》，序《周易》，作《春秋》。孔子的思想及学说对后世产生了极其深远的影响。
“论语”杂谈
（一）“论语”命名的意义和来由
《论语》是这样一部书，它记载着孔子的言语行事，也记载着孔子的著名学生的言语行事。班固的《汉书·艺文志》说：
“《论语》者，孔子应答弟子，时人及弟子相与言而接闻于夫子之语也。当时弟子各有所记，夫子既卒，门人相与辑而论纂，故谓之《论语》。”
《文选·辨命论注》引《傅子》也说：
“昔仲尼既没，仲弓之徒追论夫子之言，谓之《论语》。”
从这两段话里，我们得到两点概念：（1）“论语”的“论”是“论纂”的意思，“论语”的“语”是“语言”的意思。“论语”就是把“接闻于夫子之语”“论纂”起来的意思。（2）“论语”的名字是当时就有的，不是后来别人给它的。
关于“论语”命名的意义，后来还有些不同的说法，譬如刘熙在《释名· 释典·艺》中说：“《论语》，记孔子与弟子所语之言也。论，伦也，有伦理也。语，叙也，叙己所欲说也。”那么，“论语”的意义便是“有条理地叙述自己的话 ”。说到这里，谁都不免会问一句：难道除孔子和他的弟子以外，别人说的话都不是“有条理的叙述”吗？如果不是这样，那么“论语”这样的命名有什么意义呢？可见刘熙这一解释是很牵强的。（《释名》的训诂名物，以音训为主，其中不少牵强附会的地方。）还有把“论”解释为“讨论”的，说“论语”是“讨论文义”的书，何异孙的《十一经问对》便是如是主张，更是后出的主观看法了。
关于《论语》命名的来由，也有不同的说法。王充在《论衡·正说篇》便说：“初，孔子孙孔安国以教鲁人扶卿，官至荆州刺史，始曰《论语》。”似乎是《论语》之名要到汉武帝时才由孔安国、扶卿给它的。这一说法不但和刘歆、班固的说法不同，而且也未必与事实相合。《礼记·坊记》中有这样一段话：
“子云：君子弛其亲之过而敬其美。《论语》曰：‘三年无改于父之道，可谓孝矣。’”
《坊记》的著作年代我们目前虽然还不能确定，但不会在汉武帝以后，是可以断言的。因之，《论衡》的这一说法也未必可靠。
由此可以得出结论：“论语”这一书名是当日的编纂者给它命名的，意义是语言的论纂。
（二）“论语”的作者和编著年代
《论语》又是若干断片的篇章集合体。这些篇章的排列不一定有什么道理；就是前后两章间，也不一定有什么关联。而且这些断片的篇章绝不是一个人的手笔。《论语》一书，篇幅不多，却出现了不少次的重复的章节。其中有字句完全相同的，如“巧言令色鲜矣仁”一章，先见于《学而篇第一》，又重出于《阳货篇第十七》；“博学于文”一章，先见于《雍也篇第六》，又重出于《颜渊篇第十二》。又有基本上是重复只是详略不同的，如“君子不重”章，《学而篇第一》多出十一字，《子罕篇第九》只载“主忠信”以下的十四个字；“父在观其志”章，《学而篇第一》多出十字，《里仁篇第四》只载“三年”以下的十二字。还有一个意思，却有各种记载的，如《里仁篇第四》说：“不患莫己知，求可为也。”《宪问篇第十四》又说：“不患人之不己知，患其不能也。”《卫灵公篇第十五》又说：“君子病无能焉，不病人之不己知也。”如果加上《学而篇第一》的“人不知而不愠，不亦君子乎”，便是重复四次。这种现象只能作一个合理的推论：孔子的言论，当时弟子各有记载，后来才汇集成书。所以《论语》一书绝不能看成某一个人的著作。
那么，《论语》的作者是一些什么人呢？其中当然有孔子的学生。今天可以窥测得到的有两章。一章在《子罕篇第九》：
“牢曰：‘子云：吾不试，故艺。’”
“牢”是人名，相传他姓琴，字子开，又字子张（这一说法最初见于王肃的伪《孔子家语》，因此王引之的《经义述闻》和刘宝楠的《论语正义》都对它怀疑，认为琴牢和琴张是不同的两个人）。不论这一传说是否可靠，但这里不称姓氏只称名，这种记述方式和《论语》的一般体例是不相吻合的。因此，便可以作这样的推论，这一章是琴牢的本人的记载，编辑《论语》的人，“直取其所记而载之耳”（日本学者安井息轩《论语集说》中语）。另一章就是《宪问篇第十四》的第一章：
“宪问耻。子曰：‘邦有道，谷；邦无道，谷，耻也。’”
“宪”是原宪，字子思，也就是《雍也篇第六》的“原思之为宰”的原思。这里也去姓称名，不称字，显然和《论语》的一般体例不合，因此也可以推论，这是原宪自己的笔墨。
《论语》的篇章不但出自孔子不同学生之手，而且还出自他不同的再传弟子之手。这里面不少是曾参的学生的记载。象《泰伯篇第八》的第一章：
“曾子有疾，召门弟子曰：‘启予足！启予手！《诗》云，战战兢兢，如临深渊，如覆薄冰。而今而后，吾知免夫！小子！’”
不能不说是曾参的门弟子的记载。又如《子张篇第十九》：
“子夏之门人问交于子张。子张曰：‘子夏云何？’对曰：‘子夏曰：可者与之，其不可者拒之。’子张曰：‘异乎吾所闻：君子尊贤而容众，嘉善而矜不能。我之大贤欤，于人何所不容？我之不贤欤，人将拒我，如之何其拒人也？’”
这一段又象子张或者子夏的学生的记载。又如《先进篇第十一》的第五章和第十三章：
“子曰：‘孝哉闵子骞，人不问于其父母昆弟之言。’”
“闵子侍侧，訚訚如也；子路，行行如也；冉有、子贡，侃侃如也。子乐。”
孔子称学生从来直呼其名，独独这里对闵损称字，不能不启人疑窦。有人说，这是“孔子述时人之言”，从上下文意来看，这一解释不可凭信，崔述在《论语余说》中加以驳斥是正确的。我认为这一章可能就是闵损的学生所追记的，因而有这一不经意的失实，至于《闵子侍侧》一章，不但闵子骞称“子”，而且列在子路、冉有、子贡三人之前，都是难以理解的，以年龄而论，子路最长；以仕宦而论，闵子更赶不上这三人。他凭什么能在这一段记载上居于首位而且得着“子”的尊称呢？合理的推论是，这也是闵子骞的学生把平日闻于老师之言追记下来而成的。
《论语》一书有孔子弟子的笔墨，也有孔子再传弟子的笔墨，那么，著作年代便有先后了。这一点，从词义的运用上也适当地反映了出来，譬如“夫子”一词，在较早的年代一般指第三者，相当于“他老人家”，直到战国，才普遍用为第二人称的表敬代词，相当于“你老人家”。《论语》的一般用法都是相当于“他老人家”的，孔子学生当面称孔子为“子”，背后才称“夫子”，别人对孔子也是背面才称“夫子”，孔子称别人也是背面才称“夫子”。只是《阳货篇第十七》中有两处例外，言偃对孔子说，“昔者偃也闻诸夫子”；子路对孔子也说，“昔者由也闻诸于夫子”，都城是当面称“夫子”，“夫子”用如“你老人家”，开战国时运用“夫子”一词的词义之端。崔述在《洙泗信录》据此断定《论语》的少数篇章的“驳杂”，固然未免武断；但《论语》的著笔有先有后，其间相距或者不止于三、五十年，似乎可以由此窥测得到。
《论语》一书，既然成于很多人之手，而且这些作者的年代相去或者不止于三、五十年，那么，这里后编定者是谁呢？自唐人柳宗元以来，很多学者都疑心是由曾参的学生所编定的，我看很有道理。第一《论语》不但对曾参无一处不称“子”，而且记载他的言行和孔子其他弟子比较起来为最多。除开和孔子问答之词以外，单独记载曾参言行的，还有《学而篇》两章，《泰伯篇》五章，《颜渊篇》一章，《宪问篇》和孔子的话合并的一章，《子张篇》四章，总共十三章。第二，在孔子弟子中不但曾参最年轻，而且有一章还记载着曾参将死之前对孟敬子的一段话。孟敬子是鲁国大夫孟武伯的儿子仲孙捷的谥号。假定曾参死在鲁元公元年（周考王五年，纪元前四三六年。这是依《阙里文献考》“曾子年七十而卒”一语推定的），则孟敬子之死更在其后，那么，这一事的叙述者一定是在孟敬子死后才著笔的。孟敬子的年岁我们已难考定，但《檀弓》记载着当鲁悼公死时，孟敬子对季昭子的一番话，可见当曾子年近七十之时，孟敬子已是鲁国的执政大臣之一了。则这一段记载之为曾子弟子所记，毫无可疑。《论语》所叙的人物和事迹，再没有比这更晚的，那么，《论语》的编定者或者就是这班曾参的学生。因此，我们说《论语》的著笔当开始于春秋末期，而编辑成书则在战国初期，大概是接近于历史事实的。
（三）“论语”版本和真伪
《论语》到汉朝，有三种不同的本子：（1）《鲁论语》二十篇；（2）《齐论语》二十二篇其中二十篇的章句很多和《鲁论语》相同，但是多出《问王》和《知道》两篇；（3）《古文论语》二十一篇，也没有《问王》和《知道》两篇，但是把《尧曰篇》的“子张问”另分为一篇，于是有了两个《子张篇》。篇次也和《齐论》、《鲁论》不一样，文字不同的计四百多字。
《鲁论》和《齐论》最初各有师传，到西汉末年，安昌候张禹先学习了《鲁论》，后来又讲习《齐论》，于是把两个本子融合为一，但是篇目以《鲁论》为根据，“采获所安”，号为《张候论》。张禹是汉成帝的师傅，其时极为尊贵，所以他的这一个本子便为当时一般儒生所尊奉，后汉灵帝时所刻的《嘉平石经》就是用的《张候论》。
《古文论语》是在汉景帝时由鲁恭王刘余在孔子旧宅壁中发现的，当时并没有传授。何晏《论语集解·序》说：“《古论》，唯博士孔安国为之训解，而世不传。”《论语集解》并经常引用了孔安国的《注》。但孔安国是否曾为《论语》作训解，《集解》中的孔安国说是否伪作，陈鳣的《论语古训·自序》已有怀疑，沈涛的《论语孔注辨伪》认为就是何晏自己的伪造品，丁晏的《论语孔注证伪》由认为出于王肃之手。这一官司我们且不去管它。直到东汉末年，大学者郑玄《论语注》以《张候论》为依据，参照《齐论》、《古论》，作了《论语注》。在残存的郑玄《论语注》中我们还可以窥见鲁、齐、古三种《论语》本子的异同，然而，我们今天所用的《论语》本子，基本上就是《张候论》。于是怀疑《论语》的人便在这里抓住它作话柄。张禹这个人实际上够不上说是一位“经师”，只是一个无耻的政客，附会王氏，保全富贵，当时便被斥为“佞臣”，所以崔述在《论语源流附考》中竟说：“《公山》、《佛肸》两章安知非其有意采之以入《鲁论》为己解嘲乎？”但是，崔述的话纵然不为无理，而《论语》的篇章仍然不能说有后人所杜撰的东西在内，顶多只是说有掺杂着孔门弟子以及再传弟子之中的不同传说而已。
如果我们要研究孔子，仍然只能以《论语》为最可信赖的材料。无论如何，《论语》的成书要在《左传》之前，我很同意刘宝楠在《论语正义》（《公山章》）的主张，我们应该相信论语来补充《左传》，不应该根据《左传》来怀疑《论语》。至于崔述于后代的封建道德作为标准，以此来范围孔子，来测量《论语》的真伪，纯驳，更是不公平和不客观的。
（四）略谈古今“论语”的注释书籍
《论语》自汉代以来，便有不少人注解它。《论语》和《孝经》是汉朝初学者必读书，一定要先读这两部书，才进而学习“五经”，“五经”就是今天的《诗经》、《尚书》（除去伪古文）、《易经》、《仪礼》和《春秋》。看来，《论语》是汉人的启蒙书的一种。汉朝人所注释的《论语》，基本上全部亡佚，今日所残存的，以郑玄（127—200，《后汉书》有传）注为较多，因为敦煌和日本发现了一些唐写本的残卷。估计十存六七；其他各家，在何晏（190—249年）《论语集解》以后，就多半只存于《论语集解》中。现在《十三经注疏·论语注疏》就用何晏《集解》，宋人邢昺（932—1010年，《宋史》有传）的《疏》。至于何晏、邢昺前后还有不少专注《论语》的书，可以参看清人朱彝尊（1629—1709年，《清史稿》有传）《经义考》，纪盷（1724—1805年）等的《四库全书总目提要》以及唐陆德明（550左右—630年左右。《新唐书》对他的生卒年并没有明确记载，此由《册府元龟》卷九十七推而估计之）《经典释文序录》和吴检斋（承仕）师的《疏证》。
关于《论语》的书，真是汗牛充栋，举不胜举。读者如果认为看了《论语译注》还有进一步研究的必要，可以再看下列几种书：
（1）《论语注疏》——即何晏集解、邢昺疏，在《十三经注疏》中，除武英殿本外，其他各本多沿袭阮元南昌刻本，因它有《校勘记》，可以参考，基本文文字出现于《校勘记》的，便在那文字句右侧用小圈作标识，便于查考。
（2）《论语集注》——宋朱熹（1130—1200年）从《礼记》中抽出《大学》和《中庸》，合《论语》、《孟子》为《四书》，自己用很大功力做《集注》。固然有很多封建道德迂腐之论，朱熹本人也是个客观唯心主义者。但一则自明朝以至清末，科举考试，题目都从《四书》中出，所做文章的义理，也不能违背朱熹的见解，这叫做“代圣人立言”，影响很大。二则朱熹对于《论语》，不但讲“义理”，也注意训诂。所以这书无妨参看。
（3）刘宝楠（1791—1855年）《论语正义》——清代的儒生大多不满意于唐、宋人的注疏，所以陈奂（1786—1863年）作《毛诗传疏》，焦循（1763—1820年）作《孟子正义》。刘宝楠便依焦循作《孟子正义》之法，作《论语正义》，因病而停笔，由他的儿子刘恭冕（1821—1880年）继续写定。所以这书实际是刘宝楠父子二人所共著。征引广博，折中大体恰当。只因学问日益进展，当日的好书，今天便函可以指出不少缺点，但参考价值仍然不少。
（4）程树德《论语集释》。此书在《例言》中已有论述，不再重复。
（5）杨树达（1885—1956年），《论语疏证》。这书把三国以前所有征引《论语》或者和《论语》的有关资料都依《论语》原文疏列，有时出己意，加案语。值得参考。
（6）杨伯峻《论语译注》。杨伯峻先生是一位语言学家，在古汉语语法和虚词的研究方面颇有建树。杨伯峻先生的学术背景及其家学渊源，使他在注解《论语》、《孟子》和《春秋左传》等古籍时显得游刃有余。他的《论语译注》注重字音词义、语法规律、修辞规律及名物制度、风俗习惯等的考证，论证周详、语言流畅，表述清晰准确，不但有很高的学术价值，更是普通读者了解《论语》的一本入门参考书。当然，《论语译注》在今天来看也是瑕瑜互见的。
论语思想
1、《论语》书中的“鬼神”思想
鬼神思想是人类对自然现象神秘恐惧心理的表现，也是人类对人生命运的一种虚幻寄托。就是在科学发展的今天，当代人的鬼神思想也时有所现，甚至人造神的现象也屡有发生。那么，鬼神现象是否存在？科学的结论是否定的。那么当代人为什么还有鬼神观念，甚至有的人深信不疑呢？这是社会存在与人心理的复杂性以及人的素质的缺陷性所致。然而作为两千多年前的古人，在巫鬼势力旺盛、自然科学极不发达的时代，孔子是怎样看待鬼神的呢？孔子“不语：怪，力，乱，神”（《述而》）。主张“敬鬼神而远之”（《雍也》）。表明孔子对鬼神采取了非常慎重的态度。鬼神是否存在，孔子并未多加评说，也不反对别人对鬼神的信奉，而是采取敬而远之的态度。这在当时的历史条件下是难能可贵的。同时，孔子平时也不谈论怪异、暴力、叛乱、鬼神，他认为这些都是对人无益的事情。有一次，孔子生病，子路请求代老师祷告。孔子说：“有这回事吗？”子路回答道：“有的。《诔》文上说：‘为你向天神地祗祷告’。”孔子说：“如果是这样，我早就祷告过了，可为什么还会生病？”还有一次，季路请教怎样事奉鬼神，孔子说：“活人我还不能事奉，怎么能去事奉鬼神？”孔子虽然不反对别人信奉鬼神，但作为他自己对鬼神是抱有怀疑态度的，虽然他不能证明鬼神是否存在，但他自己是不相信鬼神的。这说明孔子已具有无神论的思想萌芽，体现了朴素唯物主义的思想。这作为孔子的世界观，对其思想具有重要影响。
2、关于如何做人的思想及其价值
《论语》作为一部涉及人类生活诸多方面的儒家经典著作，许多篇章谈到做人的问题，这对当代人具有借鉴意义。
其一，做人要正直磊落。孔子认为：“人之生也直，罔之生也幸而免。”（《雍也》）在孔子看来，一个人要正直，只有正直才能光明磊落。然而我们的生活中不正直的人也能生存，但那只是靠侥幸而避免了灾祸。按事物发展的逻辑推理，这种靠侥幸避免灾祸的人迟早要跌跟斗。
其二，做人要重视“仁德”。这是孔子在做人问题上强调最多的问题之一。在孔子看来，仁德是做人的根本，是处于第一位的。孔子说：“弟子入则孝，出则弟，谨而信，泛爱众，而亲仁。行有余力，则以学文。”（《学而》）又曰：“人而不仁，如礼何？人而不仁，如乐何？”（《八佾》）这说明只有在仁德的基础上做学问、学礼乐才有意义。孔子还认为，只有仁德的人才能无私地对待别人，才能得到人们的称颂。子曰：“唯仁者能好人，能恶人。”（《里仁》）“齐景公有马千驷，死之日，民无德而称焉。伯夷、叔齐饿死于首阳之下，民到于今称之。”（《季氏》）充分说明仁德的价值和力量。
那么怎样才能算仁呢？颜渊问仁，子曰：“克己复礼为仁。一日克己复礼，天下归仁焉。”（《颜渊》）也就是说，只有克制自己，让言行符合礼就是仁德了。一旦做到言行符合礼，天下的人就会赞许你为仁人了。可见“仁”不是先天就有的，而是后天“修身”、“克己”的结果。当然孔子还提出仁德的外在标准，这就是“ 刚、毅、木、讷近仁。”（《子路》）即刚强、果断、质朴、语言谦虚的人接近于仁德。同时他还提出实践仁德的五项标准，即：“恭、宽、信、敏、惠”（《阳货》）。即恭谨、宽厚、信实、勤敏、慈惠。他说，对人恭谨就不会招致侮辱，待人宽厚就会得到大家拥护，交往信实别人就会信任，做事勤敏就会取得成功，给人慈惠就能够很好使唤民众。孔子说能实行这五种美德者，就可算是仁了。
当然，在孔子看来要想完全达到仁是极不容易的。所以他教人追求仁德的方法，那就是“博学于文，约之以礼，亦可以弗畔矣夫！”（《颜渊》）即广泛地学习文化典籍，用礼约束自己的行为，这样就可以不背离正道了。同时也要重视向仁德的人学习，用仁德的人来帮助培养仁德。而仁德的人应该是自己站得住，也使别人站得住，自己希望达到也帮助别人达到，凡事能推己及人的人。即：“己欲立而立人，己欲达而达人，能近取譬，可谓仁之方也已。”（《雍也》）
其三，做人要重视修养的全面发展。曾子曰：“吾日三省吾身：为人谋而不忠乎？与朋友交而不信乎？传不习乎？”（《学而》）即：我每天都要再三反省自己：帮助别人办事是否尽心竭力了呢？与朋友交往是否讲信用了？老师传授的学业是否温习了呢？强调从自身出发修养品德的重要性。在此基础上，孔子强调做人还要重视全面发展。子曰：“志于道，据于德，依于仁，游于艺。”（《述而》）即：志向在于道，根据在于德，凭籍在于仁，活动在于六艺（礼、乐、射、御、书、数），只有这样才能真正地做人。那么孔子为什么强调做人要全面发展呢？这里体现了孔子对人的社会性的认识，以及个人修养的相互制约作用，他说：“举于诗，立于礼，成于乐。”（《泰伯》）即：诗歌可以振奋人的精神，礼节可以坚定人的情操，音乐可以促进人们事业的成功。所以，对于个人修养来说，全面发展显得极为重要。
3、关于君子人格的塑造
《论语》许多篇幅谈及君子，但这里的君子是一个广义概念，重在强调一种人格的追求，教人做一个不同于平凡的人。为实现这一目的，《论语》提出了君子的言行标准及道德修养要求。
其一，“君子不器”。孔子认为作为君子必须具备多种才能，不能只像器具一样，而应“义以为质，礼以行之，孙以出之，信以成之。”（《卫灵公》）也就是说，君子应以道义作为做人的根本，按礼仪来实行，用谦逊来表达它，用忠诚来完成它，否则就谈不上君子。
其二，君子要重视自我修养。孔子曰：“富与贵，是人之所欲也，不以其道得之，不处也。贫与贱，是人之所恶也，不以其道得之，不去也。君子去仁，恶乎成名？君子无终食之间违仁，造次必于是，颠沛必于是。”（《里仁》）在孔子看来，作为君子就必须重视仁德修养，不论在任何条件下，都不能离开仁德。同时曾子认为，君子重视仁德修养还必须注意三个方面的规范：一是“动容貌，斯远暴慢矣”；二是“正颜色，斯近信矣”；三是，“出辞气，斯远鄙倍矣”（《泰伯》）。也就是说，君子要严肃自己的容貌，端正自己的脸色，注意自己的言辞。只有这样才能使人对你尊敬，信任，温和。同时，孔子还认为“君子泰而不骄”（《子路》）；“君子矜而不争，群而不党”（《卫灵公》）；“君子病无能焉，不病人亡不已知也。”“君子疾得世而名不称焉。”“君子求诸己，小人求诸人。 ”（《卫灵公》）即作为君子应心境安宁而不傲慢，态度庄重而不与人争吵，能合群而不结党营私；君子要重视提高自己，在有生之年对社会多做贡献。只有这样才能称得上君子的修养。
其三，君子要处处严格要求自己。孔子认为，君子除了自我修养，还要重视用“戒、畏、思”几项标准严格要求自己。孔子曰：“君子有三戒：少之时，血气未定，戒之在色；及其壮也，血气方刚，戒之在斗；及其老也，血气既衰，戒之在得。”“君子有三畏：畏天命，畏大人，畏圣人之言。”“君子有九思：视思明，听思聪，色思温，貌思恭，言思忠，事思敬，疑思问，忿思难，见得思义。”（《季氏》）这些思想从不同角度提出了对君子的要求，概括起来有三点：一是要随时注意戒除个人的欲念；二是处事中要有敬畏之心，防止肆无忌惮；三是认真处理，随时严格要求自己。
其四，君子要重义避利，追求道义。孔子认为，君子和小人之间的差别还在于具有不同的生活态度和不同的人生追求。他认为，“君子喻于义，小人喻于利。 ”（《里仁》）“君子谋道不谋食。”“君子忧道不忧贫。”（《卫灵公》）“君子怀德，小人怀土；君子怀刑，小人怀惠。”（《里仁》）也就是说，作为君子只有重视道义，追求道义，才能与小人区别，才能真正体现君子的精神。同时，孔子还认为，君子必须言行一致，表里如一，即所谓：“君子欲讷于言，而敏于行。 ”（《里仁》）“先行其言而后从之。”（《为政》）
其五，君子不党。孔子认为，君子之见的交往应该做到“周而不比”；《论语·为政》:子曰:君子周而不比，小人比二不周。同时还要“和而不同”；《论语·子路》：“君子和而不同，小人同而不和。” 不是简单的相加，而是一种和谐的共生关系；子曰：“君子矜而不争，群而不党。”
4、关于学习的态度、方法和目的
《论语》中关于学习的思想在古今中外的教育史上具有重要的地位，值得今人借鉴。这些思想概括起来主要有以下几点：
其一，关于学习的态度。孔子认为，追求学问首先在于爱学、乐学，这是关键。孔子曰：“知之者不如好之者，好之者不如乐之者。”（《雍也》）即真正爱好它的人，为它而快乐的人才能真正学好它。孔子赞扬的颜渊就有这种发愤好学的乐观精神，“一箪食，一瓢饮，在陋巷，人不堪其忧，回也不改其乐。”（《雍也》）其次，要“默而识之，学而不厌”。（《述而》）即学习要有踏踏实实的精神，默默地记住学到的知识，努力学习而不满足。第三，专心致志，知难而进。孔子曰：“ 士志于道，而耻恶衣恶食者，未足与议也。”（《里仁》）读书的人要立志于追求道义、真理，要专心致志，不要为 世俗所累。同时，他还认为追求学问是一个艰难的过程，要敢于知难而进，“力不足者，中道而废，今女画。”（《雍也》）针对冉求在学习问题上认为自己能力不够的思想，孔子认为所谓能力不够的人，是走在中途就停止下来，你现在以能力不够划地自限，实际上是没有坚持到底的缘故。在这里孔子勉励冉求要知难而进，只有这样才能得道。事实上孔子自己就是“发愤忘食，乐以忘忧，不知老之将至”的人（《述而》）。第四，要虚心求教，不耻下问。孔子曰：“三人行，必有我师焉。择其善者而从之，其不善者而改之。”（《述而》）这说明学无常师，作为人应随时随地注意向他人学习，取人之长，补己之短。同时，孔子提倡和赞扬“敏而好学，不耻下问”的学习精神，“见贤思齐焉，见不贤而内自省也。”（《里仁》）体现了孔子严谨的治学态度。
其二，关于学习的方法。孔子在和弟子的交谈中多处提及学习方法问题，最著名的莫过于“学而时习之，不亦说乎。”（《学而》）“温故而知新，可以为师矣。 ”（《为政》）与此同时，孔子还特别强调学思结合，勇于实践。他说：“学而不思则罔，思而不学则殆。”（《为政》）只读书而不思考就会感到迷惑，只是空想而不读书就会精神疲殆。要求人们把学习积累和钻研思考相结合，不能偏废。另外，孔子还非常重视精益求精，“如切如磋，如琢如磨”，反对一知半解，浅尝辄止。
其三，关于学习的内容。孔子主张学习要博，要广，不能偏颇、单一。他提出要用四种东西作为自己的学习纲要，这就是“文，行，忠，信”（《述而》）。即文化知识，品德修养，忠诚笃厚，坚守信约。这四项内容对于自己和别人都具有重要意义。孔子在重视博学的同时，也强调学习要抓根本的东西，孔子曰：“赐也，女以予为多学而识之者与？”对曰：“然，非与？”曰：“非也，予一以贯之。”这里孔子在回答子贡的问题时，说明自己的“多学”是相对的，在多学的基础上，我是用一个道理来贯穿自己的学说的，这个道理就是学习的根本，学习重在抓住根本。这里孔子间接地说明了博与精的关系，值得借鉴。
其四，关于学习的目的。孔子认为，学习必须有明确的目的，但重点在于“学以致用”。子曰：“诵《诗》三百，授之以政，不达；使于四方，不能专对；虽多，亦奚以为？”（《子路》）也就是说，熟读《诗经》三百篇，交给他政治任务，却办不成；派他出使到外国，又不能独立作主应对；这样，虽然书读得很多，又有什么用处呢？又说：“德之不修，学之不讲，闻义不能徙，不善不能改，是吾忧也。”（《述而》）也就是说，品德不去修养，学问不去讲习，听到正义的事不能去做，有错误不能改正，也就是理论和实际不能结合，这才是我们忧虑的。由此可见，读书的目的，不在于死记书本，而在于应用，在于实践，在于“举一反三”地灵活运用知识。关于这一思想，在孔子的学生子夏的思想中也表现出来。子夏曰：“仕而优则学，学而优则仕。”（《子路》）也就是说当官时有余力就应该学习，学习后有余力就可以做官。这一思想实质上也体现了学与用的关系，要想当好官必须学习，学习的目的应是更好地当官，体现了学习与应用的关系，也体现了孔子办私学的目的，即通过教育培养德才兼备的人才，让他们直接登上政治舞台或作教师培养政治人才，当然在孔子看来，学习的目的也在于对道义、真理的追求，“士志于道”，“朝闻道，夕死可矣”（《里仁》）
5、《论语》书中的教育思想
孔子作为我国古代著名的教育家，一生从事教育工作，教出了许多有才干的学生，在教育实践中取得了丰富经验，《论语》一书对此有较多的概括。
其一，关于教育指导思想。孔子主张“有教无类”（《卫灵公》），即受教育者不应分贵贱、贤愚，应该机会均等。这一思想打破了教育的等级界限，扩大了教育对象，使教育扩及于广大平民，这在当时无疑具有重大的进步意义。
其二，关于教育的基本方法。孔子主张“因材施教”，子曰：“中人以上，可以语上也；中人以下，不可以语上也。”也就是说对于中等才智以上的人，可以和他谈论高深的道理；以于中等才智以下的人，不可以和他谈论高深的道理。为贯彻这一思想，孔子很注意对自己学生的观察了解，诸如“由也果”、“赐也达 ”、“求也艺”（《雍也》），在此基础上采取不同的教育方法，比如冉求办事畏怯，所以要鼓励他；子路胆大过人，自以为是，所以要故意抑制他。即：“求也退，故进之；由也兼人，故退之。”（《先进》）孔子还重视诱导式的启发教育，不要求学生死读书，而贵在触类旁通，即所谓：“告诸往而知来者”（《学而》）。子夏谈诗“巧笑倩分，美目盼兮，素以为绚兮”，从而体会到“礼”应该以忠信仁义为本的道理，因此孔子称赞他道：“起予者商也！始可与信《诗》已矣。”（《八佾》）能启发我的人是子夏啊！现在我可以与你谈论《诗经》了。颜渊听老师讲学后“亦足以发”（《为政》），子贡也说他“闻一以知十”（《公冶长》），所以孔子特别称赞颜渊的聪明好学。这正是启发诱导式教育的必然结果。孔子特别强调“不愤不启，不悱不发，举一隅不以三隅反，则不复也。”（《述而》）即：不到他苦苦思索而想不通时，我不去启发他，不到他想讲而讲不明白时，我不去开导他。例举一个道理而他不能类推出三个道理，我就不再教诲他了。孔子还强调在实行启发诱导的基础上，必须注意循序渐进，即：“夫子循循然善诱人，博我以文，约我以礼，欲罢不能，既竭吾才，如有所立卓尔。虽欲从之，末由也已！”（《子罕》）这种使学生竭力钻研，“欲罢不能”的情状，正是对循循善诱启发教育的写照，在我国教育史上具有重要地位。
其三，关于教育的基本内容。孔子长期从事教育工作，教育的内容十分广泛，但他所用的教材多是沿用周代贵族学校所用的六艺，即诗、书、礼、乐、易、春秋。“ 子所雅言，《诗》、《书》、执礼。”（《述而》）“兴于诗，立于礼，成于乐。”（《泰伯》）“不学诗，无以言”，“不学礼，无以立。”（《季氏》）由此可见，孔子是以诗、书、礼、乐为普通教材教育学生的。至于“易、春秋”只是在孔子的晚年才进行研究并付诸教学的内容，所以孔子说：“五十以学《易》”（《述而》）。也可能因为《易》、《春秋》是比较精深的学科，只有少数高材生才能学习，所以说“身通六艺者七十有二”（《孔子世家》）。那么，在这些教学内容中孔子最为重视的是什么呢？从《论语》的许多思想中可以看出，《诗》、《礼》是孔子教学的主要课程。子曰：“不学《诗》，无以言。”（《季氏》）“诵《诗》三百，授之以政。”（《子路》）“《诗》三百，一言以蔽之，曰‘思无邪’。”（《为政》）又曰：“夏礼，吾能言之，杞不足征也；殷礼，吾能言之，宋不足征也。文献不足故也。足，则吾能征之矣。”（《八佾》）“殷因于夏礼，所损益，可知也；周因于殷礼，所损益，可知也。”（《为政》）这些思想说明，孔子不仅重视《诗》《礼》的教育，而且重视这些内容的总结挖掘与研究，它对中国古代教育内容的丰富和完善起到了重要的促进作用。
其四，关于教育的培养目标。在孔子看来，进行教育的目的除了用仁义礼净化人们的灵魂，协调人们的社会行为之外，其重要目的在于培养具有仁义之心的“仕”、“君子”，以为当时的社会服务，这就是他著名的“学而优则仕”思想（《子张》）。正因如此，当季康子问他的弟子仲由、子贡、冉求能否“从政”的时候，孔子满口答应可以“从政”（《雍也》）。事实上，在孔子七十有二的得意门生中，从政者为数不少，孔子自身也不反对参政。这说明孔子的教育思想及培养目标与当时的社会需要是相统一的，体现了教育的社会价值。当然，孔子的教育思想不可避免地体现着阶级属性，但作为社会的人，孔子在当时历史条件下所倡导的许多思想，本身具有符合人类共性的成分，是中华民族传统美德不可或缺的组成部分，应予以辩证地分析和扬弃。
6、关于务政的思想及其价值
《论语》中关于务政的思想是“学以致用”思想的具体体现，对此，《论语》中对务政的标准也作了具体说明。
其一，关于务政的对象。孔子认为只要懂礼、有道、正直，并具备一定的从政才能的人就可以务政。季康子问：“仲由可使从政也与？”孔子曰：“由也果，于从政乎何有？”问：“赐也可使从政也与？”曰：“赐也达，于从政乎何有？”问：“求也可使从政也与？”曰：“求也艺，于从政乎何有？”也就是说，只要人具备一定的参政素质，诸如果断、达理、多艺就可以参政。
其二，关于务政的基本要求和标准。从政者必须勤勉忠诚。孔子曰：“居之无倦，行之以忠。”（《颜渊》）“先之劳之”，“无倦”（《子路》）。也就是说在位不松弛懈怠，执行政令要忠心，要带头、勤勉，办事不要松懈。从政者必须温良恭俭让。陈子禽向子贡问道，“夫子至于是邦也，必闻其政，求之与？抑与之与？” 子贡曰：“夫子温、良、恭、俭、让以得之。”（《学而》）也就是说孔子来到一国就一定会知道这里的政事，就是因为先生有温和、善良、恭敬、节俭、谦让五种美德。而这五种美德也间接地说明参与国政的道理。有一次，孔子在谈论郑国贤相子产时说：“有君子之道四焉：其行正也恭，其事上也敬，其养民也惠，其使民也义。”正是由于子产的这种庄重、恭敬、恩惠、道义和美德，才能使他处于郑国的贤相位置。
第三，要言行一致，举止端庄。孔子曰：“言忠信，行笃敬，虽蛮貊之邦，行矣。言不忠信，行不笃敬，虽州里，行乎哉？立则见其参于前也，在舆则见其倚于衡也，夫然后行。”（《卫灵公》）也就是说要想使自己的思想主张为他人接受，必须心意诚恳，行为端庄，这样你的主张就可以行得通了。
第四，要眼光远大，依次而进。子夏当了莒父的县长，向孔子请教怎样理政。孔子说：“无欲速，无见小利。欲速则不达，见小利则大事不成。”（《子路》）即要求人们处理政务不要图快，贪图眼前利益，图快反而不能达到预期目的，贪图小利反而办不成大事。而应眼光放远，依次而进。另外，孔子还认为在处理政务时应当慎重，要深入实际，多听多见，了解实情，以免犯错误。即所谓“多闻阙疑，慎言其余，则寡尤；多见阙殆，慎行其余，则寡悔。言寡尤，行寡悔，禄在其中矣。 ”（《为政》）
7、关于治国与安邦的道理
孔子作为中国古代伟大的思想家，其有关治国的道理在《论语》中也有重要的位置。概括起来主要包含以下几方面的内容：
其一，治国的根本在于“人伦纲常”。齐景公问孔子怎样治国，孔子说：“君君，臣臣，父父，子子。”（《颜渊》）即要治理好国家，君主必须像个君主，臣子必须像个臣子，父亲要像个父亲，儿子要像个儿子。这一思想虽然反映了孔子的宗法伦理观念，但在封建社会的历史条件下，这种伦理纲常确实起到了治理国家的重要作用。事实上，在阶级社会里，不论处于什么时代都需要各在其位，各司其职。否则国将不国，政将不政，社会将混乱不堪。那么孔子为什么强调以“人伦纲常”治国呢？孔子回答子路的问题时作了说明，子路问孔子：“卫国待子而为政，子将奚先？”子曰：“必也正名乎！”“名不正则言不顺，言不顺则事不成。”当然孔子也认为，重视伦理纲常的作用也不能脱离礼让。子曰：“能以礼让为国乎，何有？不能以礼让为国，如礼何？”（《里仁》）即用礼让的精神治理国家，国家就不会有什么问题，人伦纲常的礼才能得以保证。在这里礼让成为维系人伦纲常的精神纽带。
其二，治国的前提在于君子主要严于律己。孔子曰：“苟正其身矣，于从政乎何有？不能正其身，如正人何？”即君主要治理好国家，必须端正自己本身，严于要求自己。如果己正，管理国政就不会有什么困难，如果自己不端正，随心所欲，为所欲为，就不可能去端正别人，其国家也无法治理。孔子还以舜为例说明君主严于律己的重要性。孔子曰：“无为而治者，其舜也与？夫何为哉？恭己正南面而已矣。”在孔子看来，真正能从容安静使天下太平的人大概只有舜吧？那么他做了些什么呢？也不过是庄严端正地坐在朝廷上罢了。这里舜的庄严端正行为正是他实现太平世道的关键所在。
当然，孔子还认为君主治国除了行为端庄之外，还应重视才智礼仪仁德的关系，这些都是治国不可偏废的条件。孔子曰：“知及之，仁不能守之，虽得之，必失之。知及之，仁能守之，不庄以涖之，则民不敬。知及之，仁能守之，庄以涖之，动之不以礼，未善也。”（《卫灵公》）即靠聪明取得了地位，不能用仁德去保持它，虽然得到了地位，也一定会失去的。靠聪明取得地位，能用仁德保持它，假若不用严肃的态度来治理百姓，那么百姓就不会尊敬他。靠聪明取得地位，能用仁德保护它，能用严肃的态度治理百姓，而不用礼义教化人民，那也算不得完善。可见治理好国家对君主的要求应是全方位多方面的。另外，孔子还总结了历代圣明君主治国的道理，重在宽厚、诚信、勤敏、公允。即：“所重：民，食，丧，祭。宽则得众，信则民任焉，敏有功，公则说。”（《尧曰》）
其三，治国的基本方法，“选才、富国、育人，立法”。孔子认为君主管理国家大事，要处处从大局着眼，重视选拔优秀人才。孔子曰：“先有司，赦小过，举贤才 ”。（《子路》）同时要重视富国，教育民众。有一次，孔子到卫国去，冉有给他驾车，孔子说：卫国的人口真多啊！冉有曰：“既庶矣，又何加焉？”曰：“富之。”曰：“既富矣，又何加焉？”曰：“教之。”这里孔子强调在卫国这样一个众多人口的国家，要治理好它，首先要让他们富起来，然后使他们再受教育，提高他们的素质。另外，孔子也特别重视法制对国家的治理作用。有一次颜渊请教老师怎样治理国家，孔子说：“行夏之时，乘殷之辂，服周之冕，乐则《韶》、《舞》，放郑声，远佞人。郑声淫，佞人殆。”借鉴夏、商、周三代的古德，取其精华，舍其糟粕。在这里孔子不仅强调了法制对治国的重要作用，而且他的古为今用的思想方法也值得今人学习。
其四，治国的基本原则，讲究信用，爱护人民。孔子认为治理好国家，君主一定要重视人品、道德，要讲究信用，爱护民众，这是治国的基本原则。子曰：“道千乘之国，敬事而信，节用而爱人，使民以时。”（《学而》）即治理一个拥有千辆兵车的国家，就要认真对待政事，并讲究信用，取信于民。同时还要节省俭用，爱护人民，役使人民要不违背农时。只有这这样才能处理好君主与人民的关系。
总之，《论语》从多种角度反映了孔子的思想特征，在学习研究《论语》的过程中，很有必要把《论语》的思想体系化，科学化，更好地理解《论语》中的思想精神。要做到“古为今用”，就要研究《论语》思想的时代价值，为我国现代化建设服务。事实上，作为两千多年前的著名思想家、教育家，孔子和我们今人有许多共同之处，其中的许多思想是当代人的精神和楷模。这说明古代的思想家与我们今天的思想非常接近。当然孔子是人不是神，孔子也有自己的历史局限性，这是不可否认的客观事实。但是，研究孔子重在吸收孔子思想精华，而不是简单地全盘否定或全盘肯定。
《论语》名言
1、子曰：“学而时习之，不亦悦乎？有朋自远方来，不亦乐乎？人不知而不愠，不亦君子乎？”
2、子曰：巧言令色，鲜矣仁。
【译文】 孔子说：“花言巧语、满脸堆笑的，这种人是很少有仁德的。”
3、曾子曰：吾日三省吾身，为人谋而不忠乎？与朋友交而不信乎？传不习乎？
【译文】 曾子说：“我每天都要多次反省自己：为别人出主意做事，是否忠实？交友是否守信？老师传授的知识，是否复习了呢？”
4、子曰：君子食无求饱，居无求安，敏于事而慎于言，就有道而正焉，可谓好学也已。
【译文】 孔子说：“君子吃不追求饱足，住不追求安逸，做事灵敏，言谈谨慎，时时改正自己的错误，就算好学了。”
5、子曰：“不患人之不己知，患不知人也。”
【译文】 孔子说：“不怕没人了解自己，就怕自己不了解别人。”
6、子曰：“《诗》三百，一言以蔽之，曰：‘思无邪。’”
【译文】 孔子说：“《诗经》三百（零五）首，用一句话可以概括，即：‘思想纯正，没有邪恶的东西。’”
7、子曰：“吾十有五而志于学，三十而立，四十而不惑，五十而知天命，六十而耳顺，七十而从心所欲，不逾矩。”
【译文】 孔子说：“我十五岁立志于学习，三十岁有所建树，四十岁不遇事困惑，五十理解什么是天命，六十明辨是非，七十随心所欲，不超过规矩。”
8、子曰：“温故而知新，可以为师矣。”
【译文】 孔子说：“温习旧知识时，能有新收获，就可以做老师了。”
9、子曰：“君子周而不比，小人比而不周。”
【译文】 孔子说：“君子团结群众而不互相勾结，小人互相勾结而不团结群众。”
10、子曰：“学而不思则罔，思而不学则殆。”
【译文】 孔子说：“读书不深入思考，越学越糊涂；思考不读书，就危险。”
11、子曰：“知之为知之，不知为不知，是知也。”
【译文】 孔子说：“知道的就是知道的，不知道的就是不知道的，这种态度是明智的。”
12、子曰：“人而无信，不知其可也。”
【译文】 孔子说：“人无信誉，不知能干什么？
13、 孔子谓季氏：“八佾舞于庭，是可忍也，孰不可忍也？”
【译文】 孔子说季氏：“他用天子的舞蹈阵容在自己的宗庙里舞蹈，这样的事可以容忍，什么事不能容忍？”
14、子曰：“《关雎》，乐而不淫，哀而不伤。”
【译文】 孔子说：“《关雎》这篇诗，主题快乐却不放荡，忧愁却不悲伤。”
15、子曰：“成事不说，遂事不谏，既往不咎。”
【译文】 孔子说：“以前的事不要再评说了，做完的事不要再议论了，过去了就不要再追咎。”
16、子曰：“朝闻道，夕死可矣。”
【译文】 孔子说：“早晨理解真理，晚上死也值得。”
17、子曰：“君子喻于义，小人喻于利。”
【译文】 孔子说：“君子通晓道义，小人通晓私利。”
18、子曰：“见贤思齐焉，见不贤而自省也。”
【译文】 孔子说：“见到贤人，要向他看齐；见到不贤的人，要反省自己。”
19、子曰：“朽木不可雕也，粪土之墙不可圬也，于予与何诛？”
【译文】孔子说：“朽木无法雕琢，粪土的墙壁无法粉刷，我能拿他怎样？”
20、子曰：“敏而好学，不耻下问，是以谓之‘文’也。”
【译文】 孔子说：“灵敏又好学，向比自己学问差的人请教时，不觉得没面子，所以称为‘文’。”
21、季文子三思而后行。子曰：“再，斯可以.”
22、子曰：“宁武子，邦有道则智，邦无道则愚。其智可及也，其愚不可及也。”
【译文】 孔子说：“宁武子这人，国家太平时，就聪明，国家混乱时，就愚笨。他的聪明可以赶得上，他的愚笨别人赶不上。”
23、子曰：“质胜文则野，文胜质则史。文质彬彬，然后君子。”
【译文】 孔子说：“一个人的内在质朴胜过外在的文采就会粗野，文采胜过质朴就会浮华。只有文采和质朴配合恰当，才是君子。”
24、 子曰：“知之者不如好之者，好之者不如乐之者。”
【译文】 孔子说：“知道学习不如喜欢学习，喜欢学习不如以学习为快乐。”
25、子曰：“智者乐水，仁者乐山；智者动，仁者静；智者乐，仁者寿。”
【译文】 孔子说：“智慧的人喜欢水，仁慈的人喜欢山；明智的人好动，仁慈的人好静；智慧的人快乐，仁慈的人长寿。”
26、子曰：“默而识之，学而不厌，诲人不倦，何有于我哉？”
【译文】 孔子说：“将知识默记在心，学习时，不感到满足；教人时，不感到疲倦，这三个方面我做到了哪些呢？”
27、子曰：“不愤不启、不悱不发，举一隅不以三隅反，则不复也。”
【译文】 孔子说：“不到他苦思冥想时，不去启发；不到欲说无语时，不去开导。不能举一例能理解三个类似的问题，就不要再重复教他了。”
28、子在齐闻《韶》，三月不知肉味。曰：“不图为乐之至于斯也。”
【译文】 孔子在齐国听《韶乐》，好长时间吃肉不觉滋味。他说：“没想到好音乐这样迷人。”
29、叶公问孔子于子路，子路不对。子曰：“汝奚不曰：其为人也，发愤忘食，乐以忘忧，不知老之将至云尔？”
【译文】 叶公问子路：孔子是怎样的人，子路不回答。孔子说：“你怎么不说：他这个人啊，发愤时就忘记吃饭，高兴起来就忘记了忧愁，竟然连自己衰老了也不知道，如此而矣。”
30、子曰：“三人行，必有我师焉。择其善者而从之，其不善者而改之。”
【译文】 孔子说：“三人走路，必有可作为我的老师的人。选择他的优点向他学习，借鉴他的缺点进行自我改正。”
31、 子以四教：文、行、忠、信。
【译文】 孔子教学有四项内容：文献、品行、忠诚、信实。
32、子曰：“君子坦荡荡，小人长戚戚。”
【译文】 孔子说：“君子胸怀宽广，小人忧愁悲伤。”
33、曾子言曰：“鸟之将死，其鸣也哀；人之将死，其言也善。”
【译文】曾子说：“鸟将死时，叫声都很悲哀；人快死时，说话都很善良。”
34、曾子曰：“士不可以不弘毅，任重而道远。仁以为己任，不亦重乎？死而后已，不亦远乎？”
【译文】 曾子说：“士不可以不弘大刚强而有毅力，因为他责任重大，道路遥远。把实现仁作为自己的责任，难道还不重大吗？奋斗终身，死而后已，难道路程还不遥远吗？”
35、子曰：“不在其位，不谋其政。”
【译文】 孔子说：“不在那个位置上，就不要想那个位置上的事。”
36、子曰：“后生可畏，焉知来者之不如今也？”
【译文】孔子说：“年轻人是值得敬畏的，怎么就知道后一代不如前一代呢？”
37、子曰：“三军可夺帅也，匹夫不可夺志也。”
【译文】 孔子说：“三军可以剥夺主帅，匹夫不可剥夺志向。”
38、子曰：“智者不惑，仁者不忧，勇者不惧。”
【译文】 孔子说：“明智的人不会迷惑，仁爱的人不会忧愁，勇敢的人不会畏惧。”
39、子曰：“岁寒，然后知松柏之后凋也。”
【译文】孔子说：“到了寒冷的季节，才知道松柏是最后凋谢的。”
40、子曰：“君子成人之美，不成人之恶。小人反是。”
【译文】 孔子说：“君子帮助人取得成绩，不促使人陷入失败。小人相反。”
学而第一
子曰：「学而时习之，不亦说乎？有朋自逺方来，不亦乐乎？人不知而不愠，不亦君子乎？」
有子曰：「其为人也孝弟，而好犯上者，鲜矣；不好犯上，而好作乱者，未之有也。君子务本，本立而道生。孝弟也者，其为仁之本与！」
子曰：「巧言令色，鲜矣仁！」
曾子曰：「吾日三省吾身：为人谋而不忠乎？与朋友交而不信乎？传不习乎？」
子曰：「道千乘之国：敬事而信，节用而爱人，使民以时。」
子曰：「弟子入则孝，出则悌，谨而信，泛爱众，而亲仁。行有余力，则以学文。」
子夏曰：「贤贤易色，事父母能竭其力，事君能致其身，与朋友交言而有信。虽曰未学，吾必谓之学矣。」
子曰：「君子不重则不威，学则不固。主忠信。无友不如己者。过则勿惮改。」
曾子曰：「慎终追逺，民德归厚矣。」
子禽问于子贡曰：「夫子至于是邦也，必闻其政，求之与？抑与之与？」子贡曰：「夫子温、良、恭、俭、让以得之。夫子之求之也，其诸异乎人之求之与！」
子曰：「父在，观其志；父没，观其行。三年无改于父之道，可谓孝矣。」
有子曰：「礼之用，和为贵。先王之道斯为美，小大由之。有所不行，知和而和，不以礼节之，亦不可行也。」
有子曰：「信近于义，言可复也；恭近于礼，逺耻辱也。因不失其亲，亦可宗也。」
子曰：「君子食无求饱，居无求安，敏于事而慎于言，就有道而正焉，可谓好学也已。」
子贡曰：「贫而无谄，富而无骄，何如？」子曰：「可也。未若贫而乐，富而好礼者也。」子贡曰：「诗云：『如切如磋，如琢如磨。』其斯之谓与？」子曰：「赐也，始可与言诗已矣！告诸往而知来者。」
子曰：「不患人之不己知，患不知人也。」
"The Analects" is the classics of Confucianism, the disciples of Confucius and his disciples re-transmission of a compilation. It quotations and dialogue style, recorded words and deeds of Confucius and his disciples to focus reflects the political views of Confucius, ethics, moral values and educational principles. Tongxing Ben "The Analects" a total of twenty. Simple and concise language of the Analects, profound meaning, many of which statements as to the reason still being the world.
"The Analects" first quotation of the body. Chinese is also an example of the article originated. "Analects," a book comparing the faithful account of the words and deeds of Confucius and his disciples, but also reflect the more concentrated the ideas of Confucius. Political thought of Confucius, founder of Confucianism is the core of "benevolence", "li", "justice."
"The Analects of Confucius" to record the main words, "theory" is the meaning of compilation in the "language" is words, the classic statement, motto, "The Analects" is on the Compilation (first Confucius) language. "The Analects" as in the public hand account of those disciples of Confucius, a disciple of Confucius, the re-transmission, but also a person other than Confucius, but the main disciples of Confucius.
As a fine collection of essays, quotations from the body, it concise, Embodiment of language, described the remarks of Confucius. "The Analects" of Confucius in mind in the words of the teachings of motherhood, or simple answer, a superficial; or inspired debate, eloquent; full of change, sounds and moving.
"The Analects" and at the description of voice through the expression, display characters. Confucius "The Analects" to describe the center, "Master style, overflow in the motto" ("Wenxindiaolong • sign St"); book about his manners not only a static description of behavior, but also on the temperament of his personality vivid characterization. In addition, the central focus of Confucius, "The Analects" has successfully depicts the image of some disciples of Confucius. Zi Lu's straightforward, such as reckless, Yan Yuan's Wenya Xian Liang, Zi Gong's intelligent eloquent, refined, and so was cool sages, are regarded as distinctive, can leave a deep impression. Confucius individualized for different objects, considering their different qualities, strengths and weaknesses, virtue and duration of the specific situation, given different teachings. Performance of the indefatigable spirit valuable. According to "Yan Yuan" contains, the same disciples asked about benevolence, Confucius had a different answer, A. Yan Yuan "Kejifuli for Humanity", A. Zhong Gong "Do unto others, do not impose on others," Sima answer of "benevolent to his words also Ren. " Yan Yuan cultured with profound, so answer "benevolence" study program, on the Zhong Gong and Sima in the answer to breakdown. Again, the same question, "Zhu Wen Si line?" Zi Lu Confucius replied: "and parents, Ruzhi He Adams line of the smell!" Because "too and by the people, so back to." A Ranyou: "Sri Lanka News line of. "because" demand is also back, so into it. "This is not only individualized education methodology, which is also full of disciples of Confucius on the high sense of responsibility.
After the May Fourth Movement, "The Analects of Confucius" as a symbol of feudal culture was negative as the object of criticism, although later research and initiation of Neo-Confucianism, the Chinese democratic revolution, but in the context of Confucian culture in China do not form a new climate . Development of the times and social progress, can not but make people re-_select_ the new ideas and culture, which is the spread of Marxism in China, and the birth and development of socialist culture.
However, the harsh truth is that a new type of society, especially when it when into the track of normal development, can not but own national spirit and to reflect on traditional culture, which is any social development process in its own can not ignore the important part. The essence of national culture in particular is more worthy people to rediscover and re-exploration. This makes me think of common humanity and individuality, and cultural commonality and individuality, national culture, the nature of dialectical negation. It also makes me feel Mao Zedong "historical, foreign," thought the value lies.
In fact, when we get rid of the metaphysical way of thinking, truly establish the dialectical materialist way of thinking, and use it to analyze traditional Chinese culture and they will discover the essence of "The Analects" is one of them. Admittedly, "The Analects" has its own dross or negative aspects, but two thousand years ago, it reflected the essence of social life, the famous philosophical maxim, the history of the Chinese nation shows the degree of civilization. Even today in reform and opening up, economic growth, cultural development trend of the times, the "Analects" of many of the ideas still have certain significance and value of the times.
About Confucius
Confucius (551 - 479) were Qiu, styled Zhong Ni, in English: Confucius. Brothers, ranked second, it was also known as the second hole, the State of Lu Spring and Autumn Period, the Han. 551 BC September 28 (lunar calendar August 27) was born in Lu Yi Zou, Changping Town (now southeast of Qufu City, Shandong Province, Lu Yuen Estate); 479 BC, April 11 (Lunar New Year in February on the 11th), died aged 72, was buried in Surabaya on the north of Qufu, which today Konglin location.
"The Analects" Zatan
(A) "The Analects" and the reason behind the significance of naming
"The Analects" is a book so that it records the words of Confucius, to act, but also records the words of Confucius, the famous acting students. Ban Gu's "Han Yi Wen," said:
"" The Analects "by Confucius response disciples and the disciples phase when people hear the words, and then Master of the language also. Then his disciples in mind, Master only death, the disciples in terms of phase and series compiled, so that the" Analects of Confucius "."
"_Select_ed Works of Life Debate Notes" primer "Fuzi" also said:
"Neither Xi Zhong Ni, Zhong Gong Master of the believers to recover the words, that the" Analects of Confucius "."
From these two passages, we we have two concepts: (1) "The Analects of Confucius" and "theory" is "On Compiling" means, "The Analects" and "language" is the "language" means. "The Analects" is to "pick the language heard in the Master," "On Compiling up" means. (2) "The Analects" is the name of that time, some, not others to it later.
On "The Analects" The reason behind the name, there are different versions. Wang Chong in the "Lun Heng is that chapter," he said: "At first, Confucius taught Sun Lu Kong Anguo people to help Emily, the official Jingzhou provincial governor, said the beginning of" The Analects "." Seem to "The Analects of Confucius" in the name to go to Emperor God only by the Kongan Guo, Fu Qing to it. This statement is not only and Liu Xin, Ban Gu's saying different things, but not necessarily coincide with the facts. "Book of Rites Square in mind" has this to say:
"Son says: relaxation gentleman had the respect of their parents of their beauty." Analects of Confucius ", saying: 'Father of three years of no change in the way, can be described as filial piety carry on'."
"Fang Ji" Although the writings of the age we are not sure, but not later in the Han Dynasty, is the assertion. Consequent, "On balance" of this statement may not be reliable.
It can be concluded that: "The Analects" The title is a compilation of the day who give it a name, the meaning of the language on the compile.
(B) "The Analects" and edited the age of
"The Analects" is collection of several fragments of the chapter. The arrangement of these chapters may not have any reason; is between before and after the two chapters do not necessarily have any association. And these fragments of the chapter is by no means a person's handwriting. "Analects," a book, the size of small, but there have been many times repeated in the chapter. Which has exactly the same words such as "trying to be clever little carry Ren" chapter, first seen in "learning the first chapter", and heavy for "Yang Huo chapter XVII"; "learned in the text," a chapter, first seen in "Yong articles Sixth, "and heavy for" Yan Yuan chapter XII. " There is basically a repeat of different levels of detail only, such as the "gentlemen do not re-" chapter, "Learning the chapter of the first" eleven more words, "Zaihan the ninth chapter," contained only "main faithful" The following fourteen words; "Father in view of its records," chapter, "Learning the chapter of the first" cross more, "Liren the fourth chapter," contained only "three years" the following twelve words. There is also a mean, there all kinds of records, such as "Liren the fourth chapter," said: "Do not suffer from the known, seeking for the people." "Chapter XIV of the Constitution asked," said: "No person suffering from is not known, it can not also suffer. "" Duke Ling of Wei chapter XV, "said:" The gentleman incapable Yan disease, not patients are not known. "If the words" school and the first chapter "and" people do not know instead of resentment, it not gentlemanly, "is repeated four times. This phenomenon can only make a reasonable inference: Confucius remarks, when the disciples have recorded together into a book later. Therefore, the "Analects," a book must not be viewed as an individual works.
So, "The Analects" of some people anyway? Of course, the students of Confucius. Today you can get two chapters look into the depths. A chapter in "the ninth chapter Zaihan":
"Prison, saying: 'Son says: I do not try, so Art'."
"Prison" is the name, according to legend his surname Qin, word sub-open, and the word sub-sheets (the claim was originally found in the pseudo-Su "Analects of Confucius," and therefore lead of the King "by Yi Shu Wen" and Liu Baonan's " The Analects of Confucius just "have it suspected that the prison and Qin Qin Zhang are two different people). Whether the legend is reliable, but there were no known last name, said only that this account of ways and "The Analects" style is not generally coincide. Therefore, we can make such an inference, this chapter is the piano of my prison record, edit the "Analects" of people, "the record straight while the whichever _set_ of ears" (Japanese scholar Xuan Yasui interest "Analects of Confucius _set_ that" the language .) Another chapter is "the fourteenth chapter constitutional question," the first chapter:
"Asked the shame of the Constitution. Confucius said: 'state tactics, Valley; state is no way, valley, shame also.'"
"Constitution" is the original constitution, the word Zisi, that is, "Yong sixth chapter," the "original thinking of the slaughter," the original thinking. There is also said to name names, do not say the word, obviously, and "The Analects" the general style or not, and therefore can infer that this is the original constitution own ink.
"The Analects" of Confucius chapter not only from the hands of different students, but also from different mursal his hand. Shen, which many of the students inside the record. As "the eighth chapter Tabor," the first chapter:
"Zeng was sick, called Disciples, saying: 'start to the full! Start to the hand!" Poem "cloud, trembling, standing on the edge into the abyss, such as ice cover. Now and then, I know that our husband free! Kid!'"
Shen, the door can not be said to be disciples of the records. Another example is the "sub-chapter XIX Zhang":
"Commentaries on the door asked to pay child sheets. Zi Zhang said: 'Zixia Yunhe?' He replied: 'Zi Xia said: those relating to its non-rejection of those.' Zi Zhang said: 'egregious Wusuo News: The capacity of the public Zūn Xián gentleman, Jiashan and boast not. I Yin tonight's great, others are not what? I of tonight's not-yin, who will refuse me, Ruzhi He is also the rejection? '"
This sub-section of another like sheets or records of students Commentaries. Another example is the "advanced chapter XI," the fifth chapter XIII:
"Confucius said: 'Xiao Zai Zi Qian, people do not ask their parents Kundi words'."
"Min son paternity side, models and options, such as models and options are; Zi Lu, trekking as also; Ranyou, Zigong, regaling as well. Tsz Lok."
"Analects," a book with pen and ink disciples of Confucius, but also re-transmission of the disciples of Confucius, pen and ink, then there's work has had. This, also from the use of meaning as reflected appropriately, such as "Master," the term generally refers to an earlier era of the third party, the equivalent of "His Holiness", until the Warring States Period, was generally used as the second person honorific pronouns, the equivalent of "you old people." "Analects," the general usage is the equivalent of "His Holiness", and Confucius, Confucius said students face a "child", behind only the "Master", others are on the back before Confucius said, "Master," Confucius said that only the back of other people also referred to as "Master." Only "Yang Huo chapter XVII," there are two exceptions, the words of Confucius Yan said, "Formerly, Master, Yan Zhu also heard"; Zi Lu Confucius also said, "Formerly, also heard from the various in the Master", the capital is face to face "the Master", "Master," with such as "you old people," the State of the use of war, "Master," meaning the end of the term. Cui Shu in the "Si-soo recorded letter" under which concluded that "The Analects" a few chapters of the "heterogeneous" is of course a bit arbitrary; but the "Analects" of the book, pen, after prior, during or beyond the distance of three to five years, seems to get this look into the depths.
"Analects," a book, since as in the hands of many people, and these of stray or beyond the age of three to five years, then, after the scheduled here Who is it? Liu from the Chinese since, many scholars are suspicious of the students by Shen, scheduled, and I think makes sense. First "The Analects" Shen, not only do not call no one "child", and recorded his words and actions, and other disciples of Confucius in comparison to most. In addition to opening and Confucius Q words other than a single record Shen, words and deeds, as well as "learning the chapter" two chapters, "Taber chapter" chapters, "Yan Yuan chapter" chapter, "constitutional question papers" and the words of Confucius merger chapter "Zi Zhang chapter," four chapters, a total of thirteen chapters. Second, Shen, a disciple of Confucius, not only the youngest, and also recorded a chapter Shen, Meng Jingzi before the death of a paragraph. Dr. Lu Meng Jingzi Mengwu Bo is the son of the posthumous title of Zhong Sun Jie. Shen, Lu Yuangong assumed dead in the first year (Zhou Dynasty king five years, the era of the first four in 2036. This is according to the "Que Cited in test," "Zeng Ercu seventy years the phrase" presumption), then the death of Meng Jingzi more in the following, then, must be the narrator of this matter until after the death of the Meng Jingzi Zhaobi's. Meng Jingzi difficult to test the age we have _set_, but the "Tan Gong," recorded when the death of Lu Dao Gong, Meng Jingzi son of Zhao's remarks quarter, showing that nearly seventy years, when Zeng when is Lu Meng Jingzi one of the country's ruling ministers. Is recorded in this period is written as a disciple Zeng, no doubt. "The Analects" by Syria and deeds of the characters than this, that much later, then, "The Analects" are scheduled, or is this class Zeng Shen students. Therefore, we say "The Analects" book pen when starting in the late Spring and Autumn, and compiled a book in the early Warring States Period, probably close to the historical facts.
(C) "The Analects of Confucius" version and the authenticity
"The Analects" to the Han Dynasty, there are three different book: (1) "Lu Analects of Confucius" twenty; (2) "Qi Analects of Confucius" twenty-two many of which twenty of the Chapters and the "Lu Analects of Confucius," the same, but more, "asked the king" and "know" two; (3) "classical Analects of Confucius" twenty-one, no "asked the king" and "know" two, but the "Yao said articles" and "Zi Zhang asked "The other is divided into a, so with the two" sub-Zhang chapter. " Pianci also, and "Come On", "Lu on the" not the same, word count more than four different words.
"Lu theory" and "Come On" was originally passed each division, to the Western Han Dynasty, Zhang Yu Cheong designate the first study of the "Lu" theory, and later workshop "Let's theory", then the two merge into one book, but table of contents of "Lu theory" as the basis for "the safety and harvest," No. "Zhang waiting on." Chang Yu is the EMPEROR of the master, the time is very honorable, so he's a book that scholars will be enshrined in the general at that time, after the Han Lingdi moment when the "Ka Ping Shi Jing" is to use the "Zhang waiting on."
"Classical Analects of Confucius" by the emperor in the Han Dynasty Prince Gong of Lu Yu Liu old house in the wall of Confucius, found, did not pass. He Yan, "The Analects of Confucius Annals order", said: "" ancient theory ", the only solution, Dr Kong Anguo whom training, but the world does not pass." "The Analects of Confucius Annals" and often quoted Kong Anguo the "Note." But Kong Anguo whether he used "The Analects of Confucius" as a training solution, "Annals" of Kong Anguo say whether the forgeries, Chen Zhan's "Preface to The Analects of Confucius old saying," have been suspected, Shen Tao's "The Analects of Confucius note Discrimination hole" that is, He Yan own fakes, Zheng Yan of "The Analects of Confucius Kong Note Falsification" by Su that out of the hands. Let us leave it in this case. Until the Eastern Han Dynasty, scholar Zheng Xuan, "The Analects of Confucius note" to "Zhang waiting on the" basis, with reference to "Come On", "ancient theory", made "The Analects of Confucius note." In the remaining Xuan "The Analects of Confucius note" we can also get a glimpse of Lu, Qi, the ancient three "Analects of Confucius" book of the similarities and differences, however, we used the "Analects," the book is basically "Zhang waiting on." So doubt "The Analects" people will grab it for themselves laughing stocks here. Zhang Yu is not enough for this person actually said is a "by the teacher", just a shameless politician, will be attached to Wang, the preservation of wealth, when they were dismissed as "eloquent minister," so Cui Shu in the "Analects of Confucius origin with test" in actually said: "" Public Mountain, "" Buddha strew "know that the non-two chapters of its intention to adopt into the" Lu theory "for himself and almost laugh at?" However, Cui Shu, then even if not unreasonable, and "The Analects" chapter still can not say that there is something invented by later generations, including, at most, only that there mixed with Confucian disciples and the disciples among the different re-transmission of legend.
If we want to study Confucius, is still only in "The Analects" is the most reliable materials. In any case, "The Analects" a book in "Zuo Zhuan", I agree with Liu Baonan in the "Analects of justice" ("Public Mountain Chapter"), the idea that we should trust to supplement the Analects of Confucius, "Zuo Zhuan" should not be based on " Zuo "to suspect" Analects of Confucius. " As for the future generations of feudal morality Cui Shu as a standard, in order to scope of Confucius, to measure the "Analects" of authenticity, pure split, it is unfair and not objective.
(D) slightly Tan Gujin "The Analects" Book Notes
"The Analects" since the Han dynasty, there are a lot of people comment it. "The Analects" and "Obedience" is a must read for beginners Han dynasty, be sure to read these two books, only then learning "Five Classics", "Five Classics" is today's "Book of Songs," "Book" (remove the pseudo-classical ), "Book of Changes," "ritual" and "Spring." View, "Analects" is a Han Chinese Primer. Han people commented, "The Analects of Confucius", basically all of Wang Yi, remaining today to Zheng Xuan (127-200, "Han" There are rumors) Note for the more, as Japan found a number of Dunhuang manuscripts Tang Fragments. Estimated to save six or ten; other schools, in He Yan (190-249) of "The Analects of Confucius Annals" the future, they probably only keep in "The Analects of Confucius Annals" in the. Now "Commentaries on the Thirteen Classics Analects of Confucius" He Yan to use the "Annals", Song Xing Bing (932-1010 years, "History of the Song" has passed) and "Persuasion." As for Yan, Bing Xing, there are many focused around the "Analects", the book can be found in Zhu Yizun Qing Dynasty (1629-1709 years, "History of Qing Dynasty" has passed), "The meaning of test," Ji Xian (1724-1805 years), etc. "Si Ku Quan Shu feed" and Tanglu De Ming (about -630 550 years. "New Book of Tang" on his birth and death records are not clear, this from "Ce Fu Yuan Gui" Juanjiu seventh to push the estimates) "Annotation of Classics Preface" and Miss Frederick Lent (Cheng Shi) division "commented."
On the "Analects of Confucius", which is really voluminous, and list goes on. If readers think that reading "The Analects of Confucius Annotation" There are further study is necessary, you can look at the following types of books:
(1) "Commentaries on the Analects," - that is, He Yan Ji Jie, Xing Bing Shu, in the "Thirteen Classics", in addition to Wu Yingdian this, the other followed the Ruanyuan Nan-chang of the multi-edition, because it has "Collation" can refer to the basic text of the text appears in the "Collation", and will be in that sentence, the right words for identification with a small circle, easy to trace.
(2) "Annotations of the Analects" - Song Zhu Xi (1130-1200 years) from the "Book of Rites" taken out "university" and "moderate" and collectively "The Analects" and "Mencius" for the "Four Books", his great skill with do "Annotations." While many of the feudal moral pedantry of Zhu Xi himself was an objective idealist. However, since the Ming dynasty and even a late Qing Dynasty Imperial Examination, the title is from the "Four Books" in out, Henry did the article, nor contrary to Zhu Xi's opinion, this is called "the sacred Li Yan" significant influence. Two Xi for the "Analects of Confucius", not only talk about "moral principles", but also pay attention to exegetical. So see nothing wrong with this book.
(3) Liu Baonan (1791-1855) of "The Analects of justice" - most of the Qing dynasty scholars are not satisfied with the Tang, Song of the commentaries, so Chen Huan (1786-1863 years) for "Mao Chuan Shu", Jiao Xun (1763-1820 years) for "Mencius." By Jiao Xun Liu Baonan it as "Mencius" of the law, as "The Analects of Confucius just" stopped writing due to illness, by his son Liu Christine Moore (1821-1880 year) continue to write the _set_. So this book is actually shared by father and son Liu Baonan book. Extensive citations, a compromise generally appropriate. Progress in learning more because, on the books, memo may be noted that today many shortcomings, but still a lot of reference value.
(4) Cheng Shude "The Analects of Confucius _set_ of release." Book in the "Preface" have been addressed in the not repeat.
(5) Yang Shuda (1885-1956), the "Analects of Confucius sparse certificate." This book put all three previous citations "Analects" or and "The Analects" all relevant information according to the "Analects of Confucius" thinning out the original, and sometimes out of their own pleasure, plus the case of language. Worth considering.
(6) Yang Bojun "The Analects of Confucius Annotation." Mr. Yang Bojun is a linguist, syntax and function words in the ancient Chinese study made many achievements. Mr. Yang Bojun's academic background and family history, so his comments, "The Analects of Confucius" and "Mencius" and "Annals of Zuo" and other classics when trying to cope. His "Analects of Confucius Annotation" meaning pay attention to pronunciation, grammar rules, rules of rhetoric and name of material systems, customs and other textual research, demonstration detailed, verbal fluency, expressed clearly and accurately, not only has high academic value, it is an ordinary reader to understand the "Analects of Confucius "A Primer reference. Of course, "The Analects of Confucius Annotation" In today's terms is also been mixed.
The Analects of Confucius Thought
1, "The Analects of Confucius" in the book of "spirits" Thought
Ghosts of human thought is fear of the mysterious natural phenomenon of the performance, but also the destiny of human life is an illusion sustenance. Today is the scientific development of contemporary thought from time to time people have now spirits, and even man-made phenomenon of God have repeatedly occurred. So, the phenomenon of the existence of ghosts? Scientific conclusions are negative. So why are ghosts contemporary concepts, and even some people believe in it? This is a social being and the complexity of human psychology and the quality of people due to defective. However, as more than two thousand years ago the ancients, the witch ghost forces strong, highly developed era of natural science, Confucius is how ghosts look for? Confucius "without a word: strange, strength, disorder, God" ("above and".) Advocate "with spirits, but far" ("Yong"). Confucius on the spirits that take a very cautious attitude. The existence of spirits, Confucius did not comment on more, not against other people believe in ghosts, but rather to arm's length approach. This was the historical conditions is amazing. At the same time, Confucius does not usually talk about weird, violence, rebellion, spirits, he believes these are not good for things. On one occasion, Confucius illness, Zi prayer request on behalf of the teacher. Confucius said: "There is this true?" Zi Lu replied: "Yes." Dirge, "Wen said: 'for you to only pray to the gods'." Confucius said: "If so, I would have prayed a, why would get sick? "On another occasion, to ask how to serve the spirits quarter way, Confucius said:" I can not serve the living, how can to serve the spirits? "Confucius did not oppose other people believe in ghosts, but As he himself is skeptical of ghosts and spirits, although he can not prove the existence of ghosts, but he did not believe in ghosts and spirits. This shows that the idea of Confucius is a budding atheist, the idea reflects the naive materialism. This view of the world as Confucius, his thought has important implications.
2, about how a man of thought and value
"The Analects of Confucius" as a human life involved in many aspects of the Confucian classics, and many chapters about life issues, which have a contemporary reference.
First, to be honest and upright man. Confucius said: "man is born until the neglect of the students are also fortunate to avoid." ("Yong") in the Confucian view, a person of integrity, only righteous to open and aboveboard. However, our lives devious people survive, but only rely on luck to avoid a disaster. Logical reasoning by the development of things, to avoid the disaster that people rely on luck to fall sooner or later, Gendou.
Of course, in order to fully meet the benevolence of Confucius appears to be extremely difficult to. So he taught the method pursued by Rende, that is "learned in the text, the rites, the banks can carry on her husband Vladimir!" ("Yan Yuan") that a wide learning culture, books, bound her with the ritual acts, so can not deviate from the right path. Must also attach importance to the benevolence of the people to learn, people to help with training Rende Rende. The benevolence of the people should be able to stand himself, but also allow others to be able to stand, his hope to also help others to achieve, always people who can appreciate others. Namely: "who has Yuli standing, he seeks also to enlarge others, Energy and Analogy can be described as the party has also been Ren." ("Yong")
Third, the man should pay attention to the overall development of self-cultivation. Has Master said: "I three times daily: man seeking the infidelity Down? Been trustworthy with friends to pay? Transfer was not a peace?" ("Learning") that: I have to repeatedly reflect on his day: to help others work whether the dedication it? With friends is a betrayal? Does the teacher teach the academic study of it? Starting from the cultivation of moral character emphasizes the importance of their own. On this basis, Confucius stressed the importance but also comprehensive development of man. Confucius said: "Aspire to the Tao, virtue, abide by benevolence, swim in the arts." ("Above and") that: ambition is the road, according to that moral, virtue is benevolence, activities that the six arts (ritual, music, archery, riding, writing, arithmetic), the only way to truly man. So why the emphasis on Confucian life to fully develop? This reflects the Confucian social nature of human knowledge and the role of personal cultivation of mutual restraint, he said: "give the poem, stand ceremony, as in music." ("Tabor"), namely: Poetry can inspire people the spirit of courtesy to a firm's sentiments, the music can promote people to the cause of success. So, for personal cultivation, the overall development is extremely important.
3, on the gentleman's Personality
"The Analects" gentleman talking about a lot of space, but here the gentleman is a broad concept, focusing on emphasis on the pursuit of character, teach people to make a person different from the ordinary. To achieve this purpose, "The Analects" gentleman's words and actions proposed standards and moral training requirements.
First, "One should not be." Confucius, as a gentleman must have multiple skills, not just the same as the apparatus, but should be "meaning that the quality, courtesy to the line of the Sun to the of the letter in order to become it." ("Duke Ling of Wei"), that is, gentleman as a man should be the fundamental moral, according to etiquette to practice, to express it with humility, loyalty to complete it, otherwise it would not be a gentleman.
Second, the gentleman should pay attention to self-cultivation. Confucius said: "rich and expensive, is the people is the voice can not be of its road, not be held. Poor and cheap, is the evil person can not be of its road, do not have. Gentleman to Yan, Bi fame? gentleman no breach between the end of fresh kernels, will be so rash, Dianpei will result. "" (IV ") in the Confucian view, as a gentleman must pay attention to Rende cultivation, irrespective of the conditions, Rende can not leave. Zeng also believe that the gentleman must also attach importance to cultivation of benevolence norms attention to three aspects: First, "moving face, the Sri Lankan slow carry much violence"; second, "is color, Sri Lanka in recent letters carry"; Third, "the diction Slovakia rustic times carry away "(" Tabor "). In other words, the gentleman to his face serious, his face straight, pay attention to his words. The only way to make you respect, trust, and mild. At the same time, Confucius also believed that "gentlemen Thailand without arrogance" ("Zi Lu"); "gentlemen boast not fight, the group instead of the party" ("Duke Ling of Wei"); "gentlemen's disease Yan incompetence, not the patient is not known to have died." "Gentlemen disease was not known as Yan Shi and name." "gentleman upon himself, seeking Morohito villain." ("Duke Ling of Wei") that peace of mind and not as a gentleman should be proud, dignified manner and not quarrel with others, can not clique, gregarious; gentleman to the importance of improving yourself, make more contributions to society in their lifetime. Only this way can be called a gentleman's accomplishment.
Fifth, the gentleman is not the party. Confucius, a gentleman to see exchanges should be "weeks rather than the"; "Analects": The Master said: Gentlemen weeks and not more than, than the two ill-villain. While also "and different"; "Analects, XIII": "Gentleman and different, without and with the villain." Is not a simple sum, but a harmonious symbiotic relationship; Master said: "Gentlemen boast not fight, the group instead of the party. "
4, on the learning attitude, methods and purpose
"The Analects" thinking about learning in the ancient and modern history of education has an important place, it is worth drawing people today. These ideas can be summarized as the following:
First, about the attitude of learning. Confucius believed that the pursuit of knowledge is the first love of science, music school, which is the key. Confucius said: "Those who know better than the good, good of the person not the music." ("Yong") or true love its people, happy people for it to really learn it. Confucius praised Yan Yuan had such energies studious optimism, "a food basket for cooked rice, poured drinks, in the alley, who bear the sorrow, did not allow his music." ("Yong") Second, to "silence, insight, insatiable in learning. " ("Above and") that have a sense of the spirit of learning in silence to remember the knowledge learned to study hard and not satisfied. Third, concentrate, despite the difficulties. Confucius said: "Shi Chi in the Road, the shame of those bad clothes bad food, not enough and the proposal also." "(IV"), the person reading should be determined in the pursuit of moral truth, we should concentrate, not to secular tired. Meanwhile, he also believed that the pursuit of knowledge is a difficult process, must dare to overcome difficulties, "force is insufficient, the middle and waste, this woman painting." ("Yong") for the Ran Qiu problems in learning that their skills not enough thought, Confucius, the so-called lack of capacity that the person is walking in the middle to stop, you are not competent enough to place limits, in fact, did not insist in the end the reason. Ran Qiu here Confucius encouraged to overcome difficulties, the only way to enlightenment. Confucius himself is in fact "Gassy forgot to eat, music to the lotus, I wonder if old age is coming" ("the state and"). Fourth, we must humbly ask for advice, help in the field. Confucius said: "Three-line, must be my teacher. Choosing the good from it, instead of their bad." ("Above and") This shows that the division of impermanence, as a person should pay attention to others anytime, anywhere study, take people long to make up our own weaknesses. At the same time, Confucius advocated and praised the "sensitive and eager to learn, help in the field," the spirit of learning, "seeing someone who is not virtuous, self-reflection also." "(IV") embodies the rigorous academic attitude of Confucius.
Second, with regard to learning. Confucius and his disciples in the numerous references in conversation to learn methods, most notably "to learn with it, is it not." ("Learning"), "Reviewing the Old, to be a teacher. "(" the government ") At the same time, Confucius also emphasized that learning thinking combined with the courage to practice. He said: "Learning without thought is labor lost, thought without learning is perilous." ("The government") will only read and not confused thinking, but the spirit of fantasy instead of reading will be exhausted perilous. Asking people to study the accumulation and study the combination of thinking, can not be neglected. In addition, Confucius also attaches great importance to excellence, "such as cutting, such as consultations, such as cut, such as grinding" against the little knowledge, a little.
Fourth, with regard to learning. Confucius believed that learning must have a clear purpose, the focus is "Learning." Confucius said: "reciting" poetry "Three hundred, to teach him to political, not reached; to the Quartet, not specifically on; though many, are Xi that?" ("Zi Lu"), that is, familiar with the "Book of Songs" three hundred, to his political mission, but can not accomplish; sent his envoy to a foreign country, can not independently decide response; Thus, while the read too much, what use it? Said: "virtue or revision, learn the do not speak, smell sense can not migration, poor can not be changed, is I should be worried." ("State while") that is, not moral cultivation, learning not to workshops, listening can not be the right thing to do, there is an error not corrected, that is, theory and practice can not be combined, this is our concern. Thus, the purpose of study, not to memorize books, but in the application, is to practice, is "giving top priority" to flexible use of knowledge. On this idea, the thought of Confucius's students Zixia also shown. Zi Xia said: "Shi talents were learning, learning and talents were official." ("Zi Lu") that an officer should learn when there is spare capacity, spare capacity after learning can become an official. This idea also reflects the fact the relationship between learning and use, officials must learn to want to be a good learning should aim to better government officials, and reflects the relationship between learning and application, but also reflects the purpose of Confucius to do private school, both ability and integrity through education and training personnel to enable them to direct the political arena or for teachers to nurture political talents, of course, Confucius seems, lies in learning but also the moral purpose, the pursuit of truth, "Shi Chi in the Road," " hear the Tao, Xi die without regret "" (IV ")
5, "The Analects of Confucius" in the book Thoughts on Education
Confucius, a famous educator in ancient China as a lifetime career in education, to teach many talented students in the educational experience gained in practice, "Analects," a book which has more general.
First, the guiding ideology on education. Confucius advocated "No Child" ("Duke Ling of Wei"), that the educated should not be divided and poor, Xian Yu, should be equality of opportunity. The idea to break the boundaries of education level, and expand the educational object of education extends to the majority of the civilian population, which was undoubtedly of great progressive significance.
Second, the basic method of education. Confucius advocated "individualized," Master said: "more than human, you can also language; human following, not language, also." That is for people over the medium intelligence, and he can talk about profound truth; to the Medium wisdom below, can not talk to him about profound truth. To implement this idea, Confucius very careful observation of the students understanding of their own, such as "the is also fruit," "give up too," "ask, Art" ("Yong"), on this basis to take a different approach to education, such as Ran Qiu act timid, so to encourage him; Zi Lu and extraordinary daring, self-righteous, so he deliberately suppressed. Namely: "Please also back, so into it; also and by the people, so back to." ("Advanced") Confucius also attach importance to education, inspired by induction, death does not require students to read, and your in the analogy, the so-called: " to all those who report to the conceivable "(" learning "). Commentaries about poetry, "Qiao Xiaoqian points, eyes hope Xi, Xi Xuan Su thought" so understand the "gift" should be faithful Benevolence reason, Confucius praised him thus: "The business is also starting to who! Before with the letter "poem" are gone. "(" Eight-yi ") to inspire me was Zi Xia ah! Now I can talk with you, "Book of Songs" was. Yan Yuan, after listening to the teacher lecture, "is sufficient to send" ("for the government"), Zi Gong said he "heard a ten to know" ("Gongye Chang"), so a special tribute to Confucius, Yan Yuan's smart, studious. This is what inspired the inevitable result of induction of Education. Confucius emphasized "no anger does not start, do not but can not speak no hair, do not give a corner with three anti-corner, not too complex." ("Above and") that is: less than he pondered and puzzled, I do not inspire He, less than he wanted to talk about and do not understand, I do not enlighten him. Examples of a class of truth and he could not release the three token, I no longer taught him. Confucius also emphasized the introduction of inspiration based on the induction, we must note that step by step, that is: "Master, through natural goodness through attractive, Bo, I text, about me courtesy, let them go, I was both exhausted and, if the legislature Chelsea. Suiyu from it, has by the end! "(" Zi Han "), which enable students to strive to study," unable to stop "of situation, it is the portrayal of motherhood inspired education in the history of education in China has an important position.
Third, the basic content of education. Confucius long been engaged in educational work, education has a very wide range of materials used, he followed the Zhou Dynasty more than used in the six arts school, that is poetry, books, ritual, music, easy, Spring and Autumn. "Ya Yan Son," Poems "," book ", the Executive ceremony." ("Above and") "Xing in poetry, stand ceremony, as in music." ("Tabor") "do not study poetry, no the words "and" Miller, not to stand. "(" Jishi ") Thus, Confucius is poetry, books, ritual, music teaching for general education students. As for the "easy, Spring and Autumn" is only late in life in the study of Confucius and put the content of teaching, so that Confucius said: "Fifty to learn the" easy "" ("above and".) May also be because the "easy", "Spring" is a more profound subjects, only a few top students to learn, so that "the body through the six arts were seven Shiyou Er" ("Confucius family"). Then, the content in these teaching of Confucius is the most important what is it? From "The Analects" many ideas can be seen, "Poetry", "li" is the teaching of Confucius, the main course. Confucius said: "No theory of" poetry "beyond words." ("Jishi") "recited" Poetry "Three hundred, teach him to government." ("Zi Lu"), "" Poetry "Three hundred, one word cover it, said, 'Thought to'。"(" for the government ") Again, he said:" summer ceremony, I can speak of, Qi deficiency symptoms also; Yin Li, I can speak of the Song is also less than sign. literature Enough also. foot, then I can sign the carry on. "(" Eight-yi ")," Yin because in the summer ceremony, the profit and loss, we can see him; weeks due to Yin Li, the profit and loss, we can see also. "(" the government ") These thought that, not only the importance of Confucius, "Poems" and "ceremony" of education, and attention to a summary of the content excavation and research, its wealth of ancient China and improve the educational content played an important role in promoting.
6, on the ideological and political value of service
"The Analects" is thinking about the business affairs of "Learning" a concrete manifestation of thought, which, "The Analects" of the business affairs of the standard had a specific instructions.
First, about the business affairs of objects. Confucius understood that as long as the ceremony, hence the saying, integrity, and to have a certain politician who can service the government. Ji Kang asked: "Zhong also politicians from the can?" Confucius said: "the fruit also, in almost any politician have?" Q: "thanks also enable politicians also?" Said: "give up too, in politics He almost had? "Q:" Please also give politicians also? "said:" ask, arts, in politics there is almost what? "In other words, politics as long as people have a certain quality, such as decisive, of science, and more Art can politics.
Third, we should practice what they preach and agreeable manners. Confucius said: "Words faithful, line Piety, though very silent of the state, line carry on. Words are not faithful, the line does not Piety, though states, the line off? Legislation is reflected in its participation in the former also, in the opinion then see its reliance on the value also, the husband and then the line. "(" Duke Ling of Wei ") that is advocated in order to make their thoughts for others to accept, you must mind sincere, dignified behavior, so you can claim works out.
7, on the country and bringing peace to the truth
Confucius as a great thinker in ancient China, the country the truth about the "Analects," also has an important position. Summed up includes the following aspects:
First, the fundamental rule is that "human relations Tsunatsune." Qi Jinggong asked how the rule of Confucius, Confucius said: "Jun-Jun, Chen Chen, the father father, son son." ("Yan Yuan"), that is, to govern the State, the monarch must be like a king, courtiers like courtiers to be the father to Like father, like son, son. Although this idea reflects the patriarchal Confucian ethics, but in the historical conditions of feudal society, this ethical Tsunatsune indeed played an important role in governing the country. In fact, in a class society, no matter at what age will need all in their place, their duties. State will not state otherwise, the government will not be political and social will be chaotic. So why the emphasis of Confucius, "human relations Tsunatsune" rule it? When answering the question of Confucius explained Zi Lu, Zi Lu asked Confucius: "Patriotic to be the Son, and for the government, the child will be the first XI?" The Master said: "must also name the peace!" "Name is not correct then the words will not ring true, the words ring true then nothing will be accomplished. "Confucius of course, also believes that the emphasis on the role of ethics can not be divorced Tsunatsune comity. Confucius said: "the comity for the country to peace, where there? Not to give way for the country, such as the gift that?" "(IV") that govern the country with the spirit of comity, the state would not have any problems, the gift of human relations Tsunatsune can be guaranteed. Here courteous as to maintain the spiritual bond of human relations Tsunatsune.
Of course, Confucius also believes that in addition to act dignified and sovereign country, should also attach importance to the relationship between intelligence etiquette Rende, these are the conditions governing the country can be neglected. Confucius said: "Knowing and the, Jen can not keep it, though was it, will lose it. Knowledge and the, Union to keep it, no village to hand it, then the people disrespect. To know and the, Union to keep the Zhuang to hand the , move not with propriety, not good people. "(" Duke Ling of Wei ") is made by the smart status can not be used to keep it Rende, though has been the status, they will certainly lose. Achieved by the smart status, Rende can keep it, if not a serious approach to the management people, then people will not respect him. Achieved by the smart status, Rende can protect it, can seriously control the people, educate people instead of propriety, it would improve the lot of money. Good governance can be seen the request of the sovereign state should be the full range of multi-faceted. In addition, Confucius also summarizes the reasons the rule of successive monarchs Holy Spirit, focusing on generosity, integrity, diligence and sensitivity, the fair. Namely: "The re: people, food, funeral, festival. Width is too public, believing the people Yan Ren, Min active, the public is saying." ("Yao Yue")
Third, the basic method of governing the country, "before the election, the rich, educating people, legislation." Confucius believed that the sovereign administration of state affairs, to everywhere from the overall situation in mind, attention to the _select_ion of talents. Confucius said: "First Yousi, pardon small too, give talented people." ("Zi Lu"), while rich countries should pay attention to educate the public. On one occasion, Confucius to defend the country to go, Ran You give him a car, Confucius said: defending the population so much ah! Ran You said: "Shu both men, and how adding Yan?" Said: "the rich." Said: "both the rich men, and how adding Yan?" Said: "teach." Confucius emphasized here, such a large number of the Great Patriotic population of the country, to govern it, let them get rich first, and then make them longer education and improve their quality. In addition, Confucius also pay special attention the role of the legal system of governance of the country. Once Yan Yuan to ask the teacher how to govern the country, Confucius said: "The line of summer, when, by Yin chariot, services Zhou Mian, music is the" Shao "," Dance ", put Zheng sound, far Ningren. Lascivious Zheng, Ning Ren perilous. "Seeing the Xia, Shang and Chou dynasties of the Good, essence, homes of its dross. Here Confucius not only stressed the important role of the legal system of the country, and his past serve the present way of thinking is also worth studying modern people.
Fourth, the basic principles of governing the country, pay attention to credit, protect the people. Confucius believed that good governance countries, the sovereign must pay attention to character, morals, to pay attention to credit, love the people, this is the basic principle governing the country. Confucius said: "Road Qian Cheng of the country, Keiji and letters, prudence and love, so that people in time." ("Learning") that has one thousand soldiers governance of a state car, we must take seriously the conduct of public affairs, and pay attention to credit, gain public trust. Roy, while also saving and caring for people, servitude or else the people against the farming season. The only way to deal with the relationship between monarch and people.
"The Analects" famous
1, the Master said: "While Learning, is it not pleasure? Have friends from afar? People do not know instead of resentment, it not gentlemanly?"
2, the Master said: trying to be clever, fresh carry benevolence.
Lesson of Confucius, said: "rhetoric, smiles, this is a little benevolent people."
3, was Master said: I three times daily, for others seeking the infidelity or Down? Trustworthy in contacts with friends? Communication was not a Down?
Lesson Zeng said: "I reflect on their own several times a day: ideas for others to do things, whether the faithful? Friends are trustworthy? Teachers to teach the knowledge, whether the review of the case?"
4, the Master said: Gentlemen without seeking fresh bread, home without seeking security, sensitive to things and slow to speak, there is a positive Yan Road, described as eager to learn also.
Lesson of Confucius, said: "Gentlemen do not eat the pursuit of satiety, not the pursuit of easy living, things sensitive, cautious speech, from time to time to correct their mistakes, even learned it."
5, the Master said: "No person not known suffering, suffering people do not know."
Lesson Confucius said: "No Pa Moren understand themselves, afraid of their people do not understand."
6, the Master said: "" poem "Three hundred, in a word, saying: 'Thought to Be'."
Lesson of Confucius, said: "" The Book of Songs "Three hundred (Lingwu) first, can be summed up in one sentence, namely: 'ideological purity, no evil.'"
7, the Master said: ", I have been on learning, Sanshierli, aged and middle age, fifty to know your destiny, but the ear sixty, seventy and I act, not breaking the rules."
Lesson of Confucius, said: "Fifteen-year-old determined to learn, three-year-old to accomplish something, not failing to four-year-old puzzle, fifty understand what is destiny, and sixty right from wrong, seventy arbitrary, no more than rules."
8, the Master said: "Reviewing the Old, you can be a teacher."
Lesson of Confucius, said: "study the old knowledge, to have the new harvest, a teacher can do."
9, Confucius said: "weeks rather than a gentleman, not weeks than villain."
Lesson of Confucius, said: "Gentlemen unite the masses and not colluding with each other instead of uniting the masses collusion villain."
10, Master said: "Learning without thought is labor lost, thought without learning is perilous."
Lesson of Confucius, said: "Reading is not deep thinking, the more study, the more confused; thinking do not study to danger."
11, Master said: "To know know it, I do not know as I do not know, that is knowledge."
Lesson of Confucius, said: "I know is that know, do not know just do not know, this attitude is wise."
12, Master said: "People without faith, I wonder if the can also."
Lesson of Confucius, said: "no credibility, I do not know can you do?
13, Confucius said that Jishi: "Eight Yiwu on the court, is also can be tolerated, what can not they?"
Lesson Jishi Confucius said: "He's dancing with the emperor in his own ancestral line in the dance, can tolerate such a thing, what can not tolerate?"
14, Master said: "" Guan Ju ", music and not obscene, sadness and without injury."
Lesson of Confucius, said: "" Guan Ju "This poem, the theme is not dissipated happy, sad but not sad."
15, Master said: "be done not say, then do not bridge, and let bygones be bygones."
Lesson of Confucius, said: "Do not comment on things in the past, and done things not to talk, and passed to blame for not catching."
16, Master said: "hear the Tao, Xi die without regret."
Lesson Confucius said: "Good morning to understand the truth, is worth at death."
17, Master said: "The superior man justice, small man profits."
Lesson Confucius said: "The gentleman through Xiaodao Yi, the villain who know self-interest."
18, Master said: "seeing someone who is not virtuous, self-reflection also."
Lesson of Confucius, said: "Seeing the sage, he would like to par; see is not virtuous people, to reflect on their own."
19, Master said: "朽木不可雕也, not masonry wall of dirt also, and what was to punish?"
Lesson of Confucius, said: "can not carve rotten wood, dung, can not paint the walls, I can take him?"
20, Master said: "sensitive and eager to learn, help in the field, is that the 'Man' also."
Lesson of Confucius, said: "sensitive and eager to learn, learning to poor people than they ask, do not think there is no face, so called 'culture'."
21, Wen-son to think twice. Confucius said: "No, Sri Lanka can be."
22, Master said: "Ningwu Zi, the state proper way the wisdom, the state is no way stupid. The wisdom can be and also, the stupid people."
Lesson of Confucius, said: "Ning Wuzi this man, when the national peace, to smart, national confusion, to stupid. He's smart to catch up, keep up with his stupid people."
23, Master said: "quality wins wen, Ye, Wen-Sheng quality is history. Gentle, and gentleman."
Lesson of Confucius, said: "A person outside the inner literary talent will be better than plain rude, literary talent will be better than simple vanity. Only with the proper literary grace and simplicity, is a gentleman."
24, Master said: "Those who know better than the good, good of the person not the music."
Lesson of Confucius, said: "I know better than learning like learning, like learning to learning as fun."
25, Master said: "The wise enjoy manpower and special equipment; wise move, benevolent static; wise are joyful, benevolent life."
Lesson Confucius said: "wisdom like water, kind people like mountains; wise man restless, quiet, kind man; wisdom happy, kind people live longer."
26, Master said: "silent and knowledge of, insatiable in learning, tireless in teaching, what are my holy?"
Lesson of Confucius, said: "memorization of knowledge in mind, study, do not feel satisfied; teach people, do not feel tired, these three aspects which I do it?"
27, Master said: "No, anger does not start, do not but can not speak no hair, do not give a corner with three anti-corner, not too complex."
Lesson Confucius said: "He tried to think less when not inspired; not want to say silent when not to enlighten. Can not give an example to understand the three similar problems, would not have to teach him repeatedly."
28, the child in Qi Wen, "Shao," I do not know meat in March. Said: "The picture shows the music of The Sri Lanka does not have."
Lesson of Confucius in Qi listen "Shao music", a long time to feel the taste of meat. He said: "I did not expect good music this beautiful."
29, Ye Zi Lu asked Confucius on, Zi wrong. Confucius said: "Ru Xi does not say: the man is also excited, forgot to eat, music to the lotus, I wonder if old age is coming on?"
Lesson Ye Zi Lu asked: Confucius is the kind of person, Zi did not answer. Confucius said: "how can you not say: He is, ah, forget to eat when energies, was happy and forget the sorrow, not even his aged and do not know, so and carry on."
30, Master said: "When three rows, there must be my teacher. Choosing the good from it, instead of their bad."
Lesson of Confucius, said: "Three to walk, there must be people as my teachers. Choose his advantage to learn from him, learn to self-correct his shortcomings."
31, son of four teaching: text, line, loyalty and faith.
Lesson of Confucius teaching four components: literature, conduct, loyalty, faithfulness.
32, Master said: "The gentleman is open and at ease."
Lesson of Confucius, said: "broad-minded gentleman, villain sorrow sorrow."
33, Zeng Yan Yue: "The bird will die, the Ming also the sorrow; person will die, his words good."
Lesson Zeng said: "The birds will be dead, the sounds are very sad; people dying, the words are very kind."
34, was Master said: "who can not not Hony, long way to go. Benevolence to their responsibility, not a heavy or Down? Dying, not a long?"
Lesson Zeng said: "who are not Hong Dagang not strong and perseverance, he was a heavy responsibility because the road far away. The realization of jen as their own responsibility, are not significant it? Struggle for life, dying, do not walk also not far away? "
35, Master said: "not in its place, did not do their government."
Lesson of Confucius, said: "not in that position, do not want to do on that position."
36, Master said: "Houshengkewei, how can we know to those of today are not?"
Lesson of Confucius, said: "Young people are awesome, how to know better than the previous generation after generation it?"
37, Master said: "army may have won the handsome, not every man wins chih."
Lesson of Confucius, said: "Armed Forces to deprive coach, every citizen the inalienable ambition."
38, Master said: "The wise are free from perplexities, the virtuous from anxiety, fear the brave."
Lesson Confucius said: "The wise man does not confuse, caring people do not sorrow, not fear a brave man."
39, Master said: "cold of winter, and then withered after the known pine also."
Lesson Confucius said: "to the cold season, to know pine is the last fading."
40, Master said: "Gentlemen oblige, not bad qualities. Villain does the opposite."
Lesson Confucius said: "The gentleman helping people get results, do not make people into failure. Villain opposite."
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